THE sixth LAMP OF VIRGINITY; Containing a Mirror for Maidens and Matrons: OR, The several Duties and office of all sorts of women in their vocation out of God's word, with their due praise and dispraise by the same: together with the names, lives, and stories of all women mentioned in holy Scriptures, either good or bad: very necessary, pleasant, and profitable for all women to read and use, both for instruction and imitation. Newly collected and compiled to the glory of God, by T. B. Gentleman.  Ecclesiasticus. 26, 19 Perpetual are the foundations that are laid upon a strong rock: so are the commandments and precepts of God, in the heart of an holy woman. 
1582   

THE sixth LAMP OF VIRGINITY.  

¶ Of Virginity, and the state of single life, together with the duty of Virgins, of Maids, or single Women.  
NOw concerning virgins [or the state of virginity] I (saith S. Paul) have no commandment of the Lord: yet give I mine advise & counsel, as one that hath obtained mercy of the Lord to be faithful [or believed.]  
I suppose therefore, that the single life is good for the present necessity, [in these afflictions and persecutions of the Church] I mean that it is good for a man so to be [single, or a woman to be a virgin.]  
Art thou bound unto a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife: but if thou marry, and takest a wife, thou sinnest not. And if a virgin marry, she sinneth not: nevertheless, such shall have trouble in the flesh, [as worldly cares of their children and family:] but I spare you, [in wishing that you men could live without wives, and you virgins without husbands.]  
And this I say, because the time is short: the fashion of this world goeth away, and I would have you without care. For the unmarried careth for the things of the Lord, how he may please the Lord: but he that is married, careth for the things of the world, [only appertaining to this present life] how he may please his wife.  
There is difference also between a virgin and a wife: the virgin, or unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: and attain unto it sooner than the married wife, because she is without cares: but she that is married careth for the things of the world, how she may please her husband.  
And this I speak for your own commodity or profit, not to entangle you in a snare: [not to bind your conscience to single life.] For that were presumption:] but for comeliness sake, that ye might follow that which is honest, and that ye may cleave fast unto the Lord without separation.  
But if any man think that it is uncomely for his virgin, if she pass the flower of her age or time of marriage, [then] and need so require, [that she should marry to avoid fornication] let him do what he will, he sinneth not: let them be married. Nevertheless, he that standeth firm in his heart [and is fully persuaded] that he hath no need: but hath power over his own will, and hath so decreed in his heart, that he will keep his virgin, he doth well. [For the father's will dependeth on his children's will in this point of marriage, insomuch as he is bound to have respect to their infirmity: neither can he justly require of them singleness of life, if they have not the gift of God so to live.] So then, he that giveth his virgin to marriage doth well: but he that giveth her not to marriage doth better [and more commodious for his children, in preserving them from cares.]  
The wife is bound by the law of matrimony, as long as her husband liveth: but if her husband be dead, she is at liberty to marry with whom she will, only in the Lord: but she is more blessed, if she so abide, in my judgement: and I think that I have also the spirit of God. 1. Cor. 7, 25,26, etc.  
[Where note, that S. Paul doth not here prefer single life, as a thing more holy than marriage: but in respect, and by reason of the incommodities which marriage hath more than the other: neither doth he bind mens or women's consciences to single life or widowhood, as to that which God hath left free, and therefore it were presumption in any other to do it. But showing what is most agreeable 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 heap one trouble or care upon another by marriage, was not so profitable for men and women to go on towards godliness, as behoved, during such afflictions.]  
If a virgin or maid vow a vow unto the Lord [of virginity,] and bind herself by a bond [to live chaste,] being in her father's house, in the time of her youth: & her father [hearing of this her vow and bond, wherewith she hath bound herself] hold his peace, and do not gainsay, but by silence approve it: then all her vows [of virginity] shall stand, and every bond wherewith she hath bound herself, shall remain of force against her: but if her father disallow of this her vow and bond, the same day that he heareth thereof, and do not approve or consent to the vow or bond wherewith she hath bound herself: then shall not that vow or bond be of value. And the Lord will forgive her, because her father [who hath authority over her] disallowed her. Numb. 30,4,5, etc.  
Now therefore slay all the males among the children, and kill all the women that have known man by carnal copulation: but all the virgins, and women children that have not known carnal copulation, keep alive for yourselves to marry. [Note here the prerogative of virginity in the old law of arms.] Numb. 31, 16,17.  
Also, when thou shalt go to war against thine enemy, and the Lord thy God shall deliver them into thine hands, and thou shalt take them captives, and shalt see among the captives a beautiful woman, and hast a desire unto her, & wouldst take her to thy wife: then thou shalt bring her home to thine house, and [to signify that her former life must be changed, before she be joined to the people of God] she shall shave her head, and pair her nails, and put off the garment that she was taken in, and so shall she remain in thy house: and as she that hath renounced parents and country, she shall bewail her father and her mother a month long, and after that shalt thou go in unto her, & marry her, and she shall be thy wife. And if thou have no favour unto her, than thou mayst let her go whither she will: but thou shalt not sell her for money, nor make merchandise of her, because thou hast humbled her. [Note that this only was permitted in the wars, otherwise the Israelites and people of God could not marry strangers.] Deut. 21, 10,11, etc.  
If a man take a wife, and when he hath lain with her, hate her, and lay slanderous things unto her charge, and bring up an evil name upon her, and say: I took this wife, and when I came to her, I found her not a maid: then shall the father of the maid, and her mother take and bring forth the signs and tokens of the maid's virginity unto the elders of the city in the gate. And the damsels father shall say unto the elders: I gave my daughter unto this man to wife, and he hateth her, and lo he layeth slanderous things unto her charge, saying: I found not thy daughter a maid: and yet lo, these are the tokens of my daughter's virginity: and they shall spread the vesture or sheet before the elders. Then the elders of the city shall take that man, and chastise him, and condemn him in an hundred sickles of silver, and give them unto the father of the maid, because he hath brought up an evil name upon a maid in Israel, and because the shame of the fact should have lighted upon the father, therefore the recompense shall be made unto him that is faultless: and she shall be his wife still that complained, and he may not put her away all her life time.  
But if this thing be true, that the maid be not found a virgin: then they shall bring forth the maid to the door of her father's house, and the men of the city shall stone her with stones to death: because she hath wrought folly in Israel, by playing the whore in her father's house, and losing her virginity: so thou shalt put evil away from among you. Deut. 22, verse 15, etc.  
If a maid, damsel, or virgin betrothed unto an husband be found lying with an other man in the town, they both shall be stoned to death: the maid, because she cried not being in the city, [where she might have had rescue.]  
But if a man find a betrothed maid in the field, and force her, and lie with her, than the man only shall die, and not the maid, because there is in the maid no cause of death. For as when a man riseth against his neighbour, and woundeth him to death, so is this matter. For he found her in the fields, where though she cried, yet was there no man to resist, help, or secure her against the violence and force. [Therefore the innocent can not be punished.] Deut. 22, 23, etc.  
The woman shall not wear that, which pertaineth unto the man: neither shall a man put on woman's raiment. [For that were to alter the order of nature, and to despite God therefore.] All that do so are abomination unto the Lord thy God. Deut. 22, 5.  
A maid, that in her virginity is defiled or gotten with child in her father's house, or otherwise is unshamefast, bold, licentions, and useth much liberty, shall bring both herself, and her friends to public infamy and open reproach of all. Eccles. 42, 10,11.  
A fair maid without discretion or good manners, is like a ring of gold in a swine's snout. Prou. 16, 22.  
Maidens, damsels, or women that are singers and dancers, are not to be hearkened unto, or kept company withal. Eccles. 9, 4.  
Say not thou, O young woman, after the manner of the wicked, which desperately boast, and say: Come, let us enjoy the pleasures that are present, and let us cheerfully use the creatures, as in youth. Let us fill ourselves with costly wine and ointments, and let not the flower of youth pass by us. Let us crown ourselves with rose buds, afore they be withered. Let us all be partakers of our wantonness. Let us leave some tokens of our pleasures in every place. For it is our portion, and this is our lot. O be not thou, my daughter, of this number, I say. For they that imagine such things, go astray, and their own wickedness hath blinded them ●o their sudden destruction, which they shall undoubtedly feel and prove, [but too late to repent of.] Wisd. 2, 6.  
Ye maids, damsels, and virgins, use not the company of them that are singers, dancers, and riotous men: neither hearken unto them, lest you be snared, and taken by their crafty allurements. Eccl. 9,4, etc.  
Gaze not on the beauty of any man, lest thou fall by that, which is precious in him.  
Cast not thy mind upon ruffians in any manner of thing, lest thou destroy both thyself, and thine heritage.  
Go not about gazing in the streets of the city, neither wander thou in the secret corners or places thereof.  
Turn away thine eyes from a beautiful man, and look not upon their comely personages, and feature of body. For many have perished by such gazing: and through it, love is kindled as a fire.  
Every woman that is an harlot shall be trodden under foot, as dung of every one that goeth by the way.  
Sat not at all with another woman's husband, neither lie with him upon the bed, nor banquet with him, lest thine heart incline unto him, and so through his inordinate desire of lust thou fall into destruction with him.  
Delight not thou in the things that the ungodly have pleasure in: but remember that they shall not be found just unto their grave. Remember, I say, that thou goest in the midst of snares, & that thou walkest upon the towers of the city in the view of every one. Eccles. 9, verse 14.  
He that toucheth pitch shall be defiled with it, and she that is familiar with the proud and ungodly shall be like unto them. Eccl. 13,1.  
A shameless maid is compared to a dog: but she that is shamefast reverenceth the lord Eccles. 26, 26.  
Let the younger women therefore be sober minded, discreet, chaste, keeping at home, good, and subject unto their superiors, that the word of God be not evil spoken of. Titus. 2, 4.  
Fly also from the lusts of youth, and follow after righteousness, faith, love, and peace with them that call on the Lord with a pure heart. For if any woman separate herself from the wicked, and purge her natural corruption by God's spirit, she shall be a vessel unto honour, sanctified, and meet for the Lord, and prepared to every good work. 2. Tim. 2, 22.  
A well nourtured and mannerly maid is as a polished stone of a palace: yea, she is the beauty of the city, and the honour of her father's house, as appeareth by David's opinion in his Psalm 144, 12.  
Because youth is most given to licentiousness, and vain pleasure, and wanton delights of the world: therefore the holy Prophet King David chiefly warneth them to frame their lives betimes to God's word, saying: Wherewithal shall a young maiden redress her ways? Even by taking heed, and ruling herself according to God's word. Psal. 119, 9  
love wisdom, and seek her from thy youth. For by her shalt thou get glory among the multitude, and honour among the nations, though thou be yet but young. Yea, by her thou shalt obtain immortality, and leave an everlasting memorial among them that come after thee. Wisd. 8, 2, etc.  
Desire to hear all godly talk, and let not the grave sentences of knowledge escape thee.  
Let thy mind be upon the ordinances of the Lord, and be continually occupied in his commandments; so shall he 'stablish thine heart, and give thee wisdom at thine own desire. Eccles. 6, 36,38.  
Love the Lord all thy life, and call upon him for thy salvation. Ecc. 13, verse 15.  
Fear the Lord with all thy soul, and honour thine elders. Eccl. 7, verse 29.  
Pride is hateful before God and man, and by both doth one commit iniquity. Why art thou proud, O earth and ashes? Why is earth and ashes proud, seeing when a man or woman dieth, she is the heir of serpents, beasts and worms? The beginning of all pride is to fall away from God, and to turn away thine heart from thy maker. Pride was not created in men, neither wrath in the generation of women. Pride is the original of sin, and she that hath it shall power out abominations so long, till at last she be overthrown. For the Lord destroyeth the memorial of the proud, and plucketh them up by the roots: but loveth the remembrance of the humble, and planteth the lowly with glory among them. Eccles. 10, 7, etc.  
Dishonour not a man or woman in their old age. For they were as thou, which art not old. Eccles. 8, 6.  
Despise not the exhortation of the elders that be wise: but acquaint thyself with their wise sentences and grave manners, so shalt thou be able to serve even great men without complaint. Eccles. 8, 8.  
Do no evil, so shall no harm come unto thee: depart from the thing that is wicked, and sin shall turn away from thee. Sow not upon the ●urrowes of unrighteousness: lest thou reap them seven fold. Eccles. 7, 1,2, etc.  
Make not many words when thou art among thine elders, neither use to make any manner of lie. For the custom thereof is not good. Eccles. 7, 14,13.  
Stand thou in thy state, and exercise thyself therein, and remain in thy work unto thine age. Eccles. 11, 20.  
Get thyself praise by modesty, meekness, and chastity, & esteem thyself least of all other. Who will count her just that sinneth against herself? Or honour her that dishonoureth her own soul? Eccles. 10, verse 29.  
Follow not thy lusts: but turn thee from thine own appetites. For if thou givest thy soul her desires, it shall make thine enemies that envy thee, to laugh thee to scorn. Take not thy pleasure in great voluptuousness, and entangle not thyself with such lewd riotous company. Eccles. 18, 30, etc.  
She that companieth adulterers and riotous company shall become impudent, rottenness and worms shall have her to heritage: and she that is too bold and impudent shall be taken away, and be made a public example. Eccles. 19, 3.  
Who so rejoiceth in wickedness shall be punished: but she that resisteth pleasures crowneth her own soul. Eccles. 19, 5.  
A maiden's garment, her looks, her countenance, her excessive laughter, and going, and pride, declare what manner of person she is. Ec. 19, ●erse 28. and 26,9.  
A maid that communeth with all men, is a scourge of the tongue, and a plague to her soul. Eccles. 26, 7.  
There be three things hid from me (saith Solomon,) yea four that I know not. The way of an Eagle in the air: the way of a serpent upon a stone: the way of a ship in the midst of the sea: and the way of a maid or young woman with a man. Prou. 30, 18.  
An untamed horse will be stubborn: and a wanton wench will be wilful. Eccles. 30, 8.  
Thou maiden that art young, speak if need be, and yet scarce when thou art twice asked: and when thine elder speaketh, babble not much: but give ear and be still: and for thy good and modest behaviour thou shalt be loved and commended.  
Before thunder goeth lightening: and before a shamefast maiden goeth favour and grace. Eccles. 32, 8.  
To avoid fornication let every woman have her own husband. 1. Cor. 7, 2. For it is better to marry than to burn in lust.  
I will (saith S. Paul) that the younger women marry and bear children, and govern the house, and give no occasion to the adversary to speak evil, as some do that are turned back after Satan. 1. Tim. 5, verse 14.  
I will power out my spirit (saith God) upon all flesh, & your sons & your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions: and also upon the servants and upon the maids in those days will I power my spirit. joël. 2,28,29.  
Then shall the virgin rejoice in the dense, and the young men and the old men together. For I will turn their mourning to joy, and will comfort them, and give them joy for their sorrow. jerem. 31, 13.  
Can a maid forget her ornament? Or a bride her attire? Yet my people have forgotten me days without number. jerem. 2, 32.  
How straightly virgins were kept in from men in the old time, yea among the heathen that knew not God, so that it was a very hard thing for a man to come unto them without leave of their keeper, it doth appear by the story of Hester. 2. & of Thamar. 2. Sam. 13, 2.  
How perilous a thing it is for maidens and virgins to use the common meetings at bridals, fairs, dancing schools, and plays, it may well be seen by the story of Dinah. judg. 21, 19 and of the daughters of Silo, who thereby lost their virginity & chastity, and by jobs daughters, who dancing and banqueting, lost their lives by sudden death. job. 1, 13.  
It was counted a great shame in Israel, in the old time, for a virgin to die unmarried and without children: and therefore the maids rejoiced to be married.  
Yea the Prophet David reckoneth it among the great plagues of God, for a maiden to die in her virginity, or unmarried: where he saith: The fire consumed their young men, and their maidens were not given to marriage: [or had no marriage songs.] Psal. 78,63.  
Therefore, if you will see how the maidens customably lamented & bewailed the virginity (the space of a month together in the mountains) of her that died a virgin, you may read the story of jeptha's daughter. judge, 11, 37.  
Young men and maids, old men and babes, praise ye the name of the lord Psal. 148, 12.  
I am jealous over you with godly controversy, for I have prepared you for one husband, to present you as a pure virgin to Christ. Beware therefore, least as the serpent beguiled Eve through his subtlety, so your minds be not corrupted from the [purity, holiness, perfection and] simplicity that is in Christ. 2. Corinth. 2,3.  
O how fair is a chaste generation with virtue! The memorial thereof is immortal. For it is known with God, and with men. When it is present, men take example at it: and if it go away, yet they desire it: it is crowned, and ever triumpheth: when it hath won the reward of the undefiled battles. Wisdom. 4,1,2.  
These are they, which were not defiled with women: for they are virgins. These are they which follow the lamb, whithersoever he goeth: these were redeemed from men, being the first fruits unto God, and to the lamb. Revel. 14,4.   

The duty of husbands towards their wives.  

These are the ordinances, which the Lord hath commanded between a man and his wife. The first institution of matrimony in paradise.  
WHen the Lord GOD formed all the creatures of heaven and earth, he brought them to man, that be might give them names: who accordingly gave names to every creature. But for Adam found he not an help or mate meet for him, among all the creatures under heaven: therefore the Lord said: It is not good that the man should be himself alone, I will make an help or companion meet for him. So the Lord caused an heavy sleep to fall upon the man, and whilst he slept, he took one of his ribs, and closed up the flesh in steed thereof: and of that rib, which the Lord God had taken from the man, made he a woman, and brought her to the man to be his mate or wife. [Signifying thereby, that mankind was now perfect, when the woman was created, which before was like an unperfect building. And as this first institution of matrimony in paradise was by God: so all lawful marriages are now also made by the same God, and therefore to be highly had in honour.] Then the man said: This now is bone of my bones, and flesh of my flesh, she shall be called woman, because she was taken out of man. Therefore shall man leave his father and his mother, and shall cleave to his wife, and they shall be one flesh. [Whereby we may see, that marriage requireth a greater duty of men towards their wives, than otherwise they are bound to show to their parents.] Gen. 2, 18, etc.  
And thus in the day that God created Adam in his own likeness, he created them male and female, and blessed them, and called their name (Adam) in the day that they were created. [So that the husband and the wife are now as one man, or one person, flesh or body. For by giving them both one name, he noteth the inseparable conjunction of man and wife.] Gen. 5, 2.   

Of plurality of wives.  
BUT this lawful institution of marriage by God, which is, that two should be one flesh: was first corrupted and violated in the house of Cain, by Lamech that cruel tyrant, who took unto him two wives at once: the one called Adah, the other Zillah, who greatly feared his cruelty, as appeareth in their stories. Gen. 4, 19  
Afterward also Abraham, Elkana, David, and divers other of the holy Patriarches and fathers had two wives at once: but this privilege of having two wives, came in at the first with the promise of multiplication of seed to replenish the world, as well with the heirs of promise, as of the flesh. But this promise being now performed and ended in Christ, the privilege ceaseth, and Gods first law taketh place again, which joineth two in one flesh, and no more, as before is said, and will not have us break wedlock by plurality of wives. Re●d 1. Sam. 1, 2.  
Again, King Solomon had seven hundred wives that were Queens, and three hundred Concubines: for every day three in the year. We read also that Rehoboam salomon's son had eighteen wives, and three score Concubines. 2. Chron. 11, 21. And that Abiiah his son had fourteen wives. 2. Chron. 13, 21. [Whereby note, that God tolerated in his people, the Israelites, in those days plurality of wives: as well for the increase of his people, as also for a mysterier that he would include and hide therein. For Hagar and Sara, Abraham's two wives: as also Leah and Rahel, jacobs' two wives, 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 Gospel called us to the first institution, as it was made of God in paradise, saying: They shall be two of one flesh. 1. King. 11, 3. Matt. 16. judges 2.]  
And did not he make one; that is, did not God make man and woman as one flesh, and not main ● Yet had he abundance of spirit, and by his power and virtue he could have made many women for one man. And wherefore one flesh? Surely because he sought a godly seed, even such as should be borne in lawful and moderate marriage, wherein is no excess of lusts. Therefore keep yourselves in your spirit, that is, contain yourselves within your bounds, and be sober in mind, and bridle your affections, & let none trespass 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 have more than one at once is a sign of incontinency, especially in a bishop or minister, as appeareth by S. Paul. 1. Tim. 3, 2.   

The commendation of wedded life, and godly marriages,  
THE Apostle S. Paul (because marriage, through man's corruption, and not by God's institution, bringeth cares and troubles to the flesh, and not so much to bind men's consciences to single life, as to answer certain questions of the jews) saith: It were good for a man not to touch a woman; nevertheless, to avoid fornication, let every man (in general) have his own wife, and every woman her own husband.  
Art thou bound unto a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife: but if thou takest a wife, thou sinnest not.  
The unmarried careth for the things of the Lord, how he may please the Lord: but he that is married, careth for the things of the world, how he may please his wife.  
And hereafter they that have wives, shall be as though they had none. For the fashion of this world goeth away, etc. Read more in virginity. 1. Cor. 7, 2, etc.  
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 up the other: but woe unto him that is alone. For he falleth, and there is not a companion to lift him up. Also, if two sleep together, then shall they have heat: but to one how should there be heat? And a threefold or twofold cord is not easily broken. [Where note by this proverb, how necessary it is for a man to live in matrimony, and mutual society, to the intent they may be profitable one to another, and that their things may increase: and contrariwise, how pernicious and hurtful a thing it is be solitary and alone, without an helper and fellow comforter.] Eccles. 4,9,10.   

The blessings of God upon godly marriages, and his curses upon the ungodly espousals.  
BLessed are they that fear the Lord, and walk in his ways. For thou shalt eat the labours of thine hands: O well is thee, and happy shalt thou be. Thy wife shall be as the fruitful vine upon the walls of thine house. Thy children like the Olive branches round about thy table. Lo, thus shall the man be blessed that feareth the Lord, etc. Psal. 128.  
He that findeth a wife, [or, he that is joined with a virtuous woman in marriage] findeth a good thing, and receiveth favour [or is blessed] of the lord Prou. 18, 22.  
House and riches may a man have by the heritage of his elders: ●ut a discreet woman and prudent wife cometh of the Lord, and is his only gift. Read more in the praise of women. Prou. 19, 14.  
Well is him that dwelleth with an housewife of understanding: it is one of the ten things that Solomon judgeth to be happy. Eccles. 25, 8.  
He that hath gotten a virtuous woman, hath a goodly possession: she is unto him an help and pillar, whereupon he resteth. Eccles. 36, verse 24.  
Contrariwise, who so despiseth wisdom and discipline, is miserable, and their works unprofitable; their wives are undiscreet, and their children wicked, and their offspring accursed. [Mark well this sentence, O ye husbands that contemn the word of GOD, and neglect the diligent reading and hearing of the same, and repent in time, and embrace the Gospel, that these curses may be avoided, and Gods blessings acquired to your salvation.]  
It is a thing very dangerous both to body and soul, to match in marriage with an idolatrous and superstitious woman, as appeareth by many notable examples in Scripture, especially in Solomon, Achab, and others, whose wicked idolatrous wives brought them to unspeakable mischiefs and dangers, even to their destruction and wrath of God. Read the story of jezabel, and such like. 1. Kings. 11, verses 16, 21. 2. Chron. 8, etc.  
Also how perilous a thing it is for the husbands to permit their wives any thing, whereof they be not assured by God's word. For thereby they take an occasion to justify their doings, and their husbands shall give an account thereof before God. Ye may read in the story of the idolatrous women of jerusalem. isaiah. 3,25, etc. where GOD plagued the husbands for suffering their wives to commit idolatry. The like also for permitting their wives to prance in pride, and wear apparel past their degree, and to live dissolutely, nicely, and vainly attired, to the tempting, alluring, corrupting, and undoing of other men. Read isaiah 3.  
Therefore saith God, If thy wife that lieth in thy bosom entice thee to commit idolatry, and to forsake thy God; thou shalt cause her to be stoned to death; yea thine own hand shall cast the first stone at her. So greatly doth God detest idolatry and superstition, and the maintainers thereof, be they never so near or dear unto us. Deut. 13, 6.   

The prerogative of marriage.  
A New married man, by the old law of arms hath this privilege and prerogative by matrimony: that he shall not go a warfare, neither shall be charged with any business in the Commonwealth: but shall be free at home one year, and rejoice with his wife that he hath taken. Which was permitted them, that they might learn to know one another's conditions, and so afterward live together in godly purity: as ye may read, Deut. 20,7. and 24,5.   

The first duty of new married folks.  
NEw or young married folks ought not licentious●ie to go together, before they have first upon their knees, secretly in their chamber, commended themselves unto God by prayer, after the good example of Toby and Sara, whose prayer for this purpose you may read afore in the fift Lamp of virginity. Tob. 7,17, and 8, verse 4.  
The husband ought to pray unto God diligently and often for his wife and children, that they may live godly and agree together. So did Isaac for his wife Rebecca, because she was barren, and the Lord was entreated of him, and she conceived and bore him a son. Gen. 25. So did Toby for Sara, etc.  
The husband ought to instruct and teach his wife the fear of God: so did jacob his two heathen wives, as appeareth, Gen. 31,13.   

Of consenting to the wives lawful or unlawful acts, etc.  
Husband's must beware how they consent or obey their wives in unlawful things prohibited by God's law. For Adam not so much to please his wife, as moved by ambition at her persuasion, did eat of the forbidden tree in paradise, and it turned to his sore punishment. For therefore God said thus unto him. Because thou hast obeyed the voice of thy wife, and hast eaten of the tree whereof I commanded thee, saying: Thou shalt not ●ate of it: cursed is the earth for thy sake. Gen. 3, 6, 11, etc.  
And when they are reproved for following their wives follies, they must not wickedly and hypocritically upbraid God, and burden him with the fault, because he hath given them such an evil wife, as Adam did, when he said: The woman, which thou gavest me to be with me, she gave me of the tree, and I did eat. Gen. 3, 11, etc.  
But in God's matters: and in all things touching virtue and honesty it shall not be amiss, if the husband bear his wife patiently, and be ruled by her advise, as Abraham was at the counsel of Sara, in putting away Hagar and her child. For true faith must renounce all natural affection to obey God's commandments: though pronounced by the mouth of the weaker vessel. Gen. 21.  
Husband's ought not by unlawful means, shifts, and silence, to put their wives in danger to save their own lives: as Abraham & Isaac often did, by dissembling with Pharaoh & Abimelech, and calling their wives Sara and Rebecca, Sisters, for fear of killing, which turned their wives to great danger of deflowering, and themselves to great rebuke, among the heathen. Gen. 12, 16,26.   

Of the husband's headship, power or sovereignty over the wife.  
BUT the husband ought to be the head, vail, and defence of his wife, to preserve and keep her from all dangers.  
For as Christ is the head and Saviour of his body the Church: so the husband is the head of his wife, and aught to nourish, govern, and defend his wife from all perils and dangers, as he would himself. Ephes. 5, 24.  
Give not the power of thy life unto a woman, lest she overcome thy strength, and so thou be confounded: that is, let not thy wife have rule over thee. For if she once get the mastery, then will she be contrary unto thee, take away thine heart and strength, and bring thee to confusion among thine enemies, [as did Eva to Adam: Dalila to Samson: jezabel to Achab: Herodias to Herod, etc.] Eccles. 9  
Give the water no passage, no not a little: neither give a wicked woman liberty to have her will, or to go out of doors. For if she walk not in thine obedience, she shall confound thee in the sight of thine adversaries: cut her off from thy flesh, etc. Eccles. 25, 27.  
Give not thy wife power over thee as long as thou livest, and hast breath. Eccles. 33, 18.  
Be not ashamed to set a good lock where an evil wife is, and to lock up things where many hands are. Eccles. 42, 6.  
Keep the doors of thy mouth from her that lieth in thy bosom. Mich. 7, 5. [That is, be not hasty to reveal secrets unto thy wife: lest others ploughing with thy heifer (as the Philistines did with Dalila Samsons wife, unto whom at her dissembling tears and impudent importunacy he disclosed his riddle) reap the fruits of thy wished harvest, and so turn thee to wrath and displeasure, as it did him.] Read, judg. 14.  
The husband hath power by God's law to approve or disapproove, break or disallow of every oath, bond, promise, contract, or vow that his wife shall make, during coverture, yea though it be a vow between God and her: of mortification, by abstinence to humble her soul, or of any other bodily exercises: much more any promise, bond, or contract made between her and others, and that because she is in subjection unto her husband, and can perform nothing without his consent. Nevertheless, if the husband, hearing of his wives vows and bonds, hold his peace, and say nothing against it, nor warn not his wife the self same day that he hath first notice of her vows so made: then his silence shall establish all her vows and bonds, which she hath made, and confirm them to be good both against himself and his wife. But if at any time after, the husband speak against it, and break that vow by showing himself altogether unwilling, and unpleased therewith, then shall it be void, and of none effect, and he shall bear her iniquity, and the sin and offence for the breach thereof, shall be imputed to the husband, and not to the wife. Numb. 30.   

Of anger and frowardness.  
Godly and zealous anger in the husband towards the wife is lawful, and ought not to be counted frowardness in him, especially when it is to prefer the glory and worship of God. For that is to be angry and sin not: so was jacob angry with Rahel, and reproved her folly, as you may read, Gen. 30. in the story of Rahel. So also was David with Michol, as you may see in her story. 2. Sam. 6. and divers others.  
But godliness doth require, that the husband ought not for every light occasion, or by any ungodly means to trouble, disquiet, or vex his wife, nor to take any more wives beside her. For that was a thing hateful and detestable even among the heathen: as you may read in Laban's covenant with jacob, concerning the good using and entreating of his two daughters. Gen. 31. And Ednas' exhortation to Toby. 10, 12.  
For he that troubleth his own flesh [or dealeth frowardly with his wife] is to be reputed a cruel man, saith Solomon. Prou. 17, 11.  
He that upbraideth his wife, or dear friend [especially in the presence of other] breaketh friendship, and the bond of amity. Eccles. 22, verse 20.  
That man is said to abound in sin, whose angry mind towards his wife is hot as fire that cannot be quenched, till it be consumed: as you may read afterward. Eccles. 23, 16.  
love thy wife as thyself. For if ye bite and devour one another, take heed lest ye be consumed one of another. Gal. 5, 14.  
Bear ye one another's burden, and that with the spirit of meekness, considering thyself, lest thou also be tempted. Gal. 6, 1.  
Husbands, love your wives, & be not bitter unto them. Col. 3, 19  
Ye husbands, dwell with your wives as men of knowledge, by neither keeping them too strait, nor giving them too much liberty: but giving honour unto them, as unto the weaker vessels: [in taking care and providing for their necessities] and in living quietly one with an other, even as they that are heirs together of the grace of life, that your prayers be not interrupted. For you can not pray well as ye ought, when ye are at strife and dissension one with the other. 1. Pet. 3, verse 7.  
Use thyself to live joyfully and quietly with thy wife, which God hath given thee under the sun, and whom thou lovest all the days of thy life, which is but vanity. For this is thy portion in this life of all thy labour. Eccles. 9, 8.  
Three things rejoice me, saith God, and by them am I beautified before God and men: that is to say, the unity of brethren: the love of neighbours, and a man and his wife that agree well together. Eccl. 25.  
Such husbands as were frowardly and unreverently handled and entreated by their wives were these: Abraham of Sara: jacob of Rebecca: Moses of Zipporah: Samson of Dalila: Toby of Anna: Achab of jezabel: Nabal of Abigael, etc. As you may read in their several stories. Gen. 16, 30, 18. judg. 14, etc.   

Of controversy.  
THis is the law of controversy, when a wife turneth from her husband, and is defiled by another man: or when a man is moved with a jealous mind, and is jealous over his wife: then shall he bring his wife before the Lord unto the priest, and the priest shall do to her according to the law of controversy: and the man shall be free from sin, but his wife shall bear her iniquity, [which proveth that by God's law the man might accuse his wife of incontinency, and not be reproved therefore, although it be not true.] Read more in wives duty. Numb. 5, 11, etc. Deut. 22.  
controversy is the rage of a man, therefore he will not spare in the day of vengeance. Prou. 33, 34.  
Be not jealous over the wife of thy bosom, that she show not some shrewd point, and lest thou teach her an evil lesson against thyself. Eccles. 9, 1.  
Ask no counsel of thy wife touching her, of whom she is jealous. Eccles. 37, 11.   

Of love and hate.  
ALthough children be a great cause of mutual love between the husband and the wife, because they are the gift of God, and fruits of marriage: yet the husband ought not to despise his wife, though she be barren: but always to love, cherish, and comfort her with sweet words, and do her all the good he can, after the example of these godly men, Abraham, Isaac, jacob, Elcana, David, job, etc. Who most entirely loved their wives whether they were barren or fruitful, and when they perceived them to be at any time troubled or disquieted, deal by gentle speeches with them, and godly entreaty lovingly comfort and relieve them, patiently enduring all troubles, praying unto God heartily for them to quiet them, and to make them fruitful: as you may read in the several stories of Sara, Rebecca, etc. Gen. 24,6. 33,2. 1. Sam. 1,8.  
We read of Palthiel that he so entirely loved Milcha, that he went after her weeping like a child, for grief that she was carried away to her husband David. 2. Sam. 3, 16.  
A man loveth his own father, which hath nourished him, and his own country, and is joined with his wife, and for the woman he ieopardeth his life, and neither remembreth father nor mother, nor country. He laboureth, and traveleth, and giveth, and bringeth all home to his wife: wherefore a man loveth his own wife more than father or mother. 1. Esdras 20, 21,25.  
A man ought to love his wife for three causes especial: first, because they lead their lives together in mutual society: secondly, for that she is the weaker vessel, and therefore to be cherished and borne with; but chiefly and lastly, because that God hath made them as it were fellowe-heires together of life everlasting: as you may read before in the 1. Pet. 3.  
Husbands, love your wives, even as Christ loved the Church or congregation, and gave himself for it, that he might sanctify it, and cleanse it by the washing of water through the word, that he might make it unto himself a glorious Church, not having spot nor wrinkle, or any such thing; but that it should be holy, and without blame: even so ought men to love their wives, as their own bodies. He that loveth his wife, loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord doth the Church. For we are members of his body, and of his flesh, and of his bones. For this cause shall a man leave father and mother, and shall cleave unto his wife, and they twain shall be one flesh. For this is a great mystery; but I speak concerning Christ, and concerning the Church, saith S. Paul. Therefore every one of you husbands, do ye even so; let every one love his wife, even as himself. Ephes. 5, 25.  
Nevertheless, by the parable of the great supper, where one refused to come thereto being called, alleging it for a lawful excuse, because he had married a wife, it doth appear that we ought not to love our wives more than God. For there Christ saith, If any man come to me, and hate not father and mother, wife and children, brethren and sisters, yea and his own life also, he can not be my disciple. Matth. 14. Again he saith; Whosoever shall forsake house and land, wife and child for my name sake, he shall receive an hundred fold more, and inherit everlasting life. Matth. 19,29. [Where we learn to cast off all natural affection and desires, even to our dearest friends, which draw us from coming to Christ, and to follow and obey his will before all things.]   

When to abstain or forbear to accompany our wives.  
BE ready on the third day, and come not at your wives: [but sanctify your bodies, and give yourselves to praieer and abstinence, that you may at this time of the publishing of the law and Sacraments be holy, and attend only upon the Lord and his service] said Moses to the people. Exo. 19,15.  
Thou shalt not go unto a woman to uncover her shame, as long as she is put a part for her disease, [or whilst she hath her flowers.] levit. 18, 19 See more Cap. 20,18.12,2. and 15,24. [Where we see that the husband might not for that time, that his wife was either in childbed, or put apart for her uncleanness, by the old law resort unto her to lie with her.]  
Abimelech the priest would not give of the hallowed showbread of the temple unto David and his servants, at the first ask: but said; If the young men have kept themselves at least from women, and have not companied with their wives: and when David answered, saying: certainly women have been separate from us these two or three days, and the vessels or bodies of the young men are holy, though the way were profane: and how much more than shall every one be sanctified this day in his vessel, or shall be more careful to keep his vessel holy, when he shall have eaten of this holy food? With this answer of David, I say, Abimelech being pleased, gave unto David and his men of the showbread to eat: as you may read, 1. Sam. 21,4,5.  
There is a time to love, and a time to hate: a time to embrace, and a time to be far from embracing. Eccles. 8, 5.  
Let the husband give unto the wife due benevolence, that is, all duties pertaining to marriage. The wife hath not the power of her own body, but the husband: and likewise also the husband hath not the power of his own body, but the wife. Defraud not one another (therefore by long abstinence) except it be with consent for a time, that ye may the better give yourselves to fasting and prayer: and again come together that Satan tempt you not, for your incontinency: but I speak this by permission, not by commandment, saith the Apostle Paul. 1. Cor. 7, 5.   

When and wherefore the husband may lawfully put away his wife, and where not, see in title divorce.  
MOses as it may seem, sent his wife Zeppora back again unto her father's house, for her impatiency by the way, [or in the journey that they went, lest she should be a let to his vocation, which then was so dangerous:] read, Exo. 18,2. As the Apostles also, who though it were lawful for them to lead about a wife being a sister, that is, a faithful Christian woman, as the brethren of the Lord: yet it may seem that in time of persecution and planting of the Gospel, they forsook their wives, and left them with their friends, as Moses did, 1. Chron. 9, 5.  
It was lawful for the Israelites that had married strange wives to put them away every man his wife: because it was to avoid God's plagues, that therefore were hanging over their heads, because they contrary to his commandments had married strange idolatrous heathen women: as you may read in 1. Esdr. 9 Neh. 9  
He that putteth away a good woman, putteth away a good thing: but he that keepeth an harlot is a fool and unwise. Prou. 18, 22.  
Depart not from a wise, discreet, and godly woman that is fallen unto thee for thy portion in the fear of the Lord. For her grace, and gift of her honesty is above gold.  
If thou have a wife after thy mind, forsake her not: but commit not thyself to the hateful woman. Eccles. 7, 19,26.  
Give the water no passage, nor a wicked woman her will: and if she walk not in thine obedience, cut her off then from thy flesh. Give her a bill of divorcement, and forsake her, that she do not alway abuse thee. For it is better to dwell with a lion and a dragon, than to keep house with a wicked wife. Eccles. 25. So did Ashuerus put away Uasti his wife, because she was disobedient to his commandment, as appeareth in the story of Queen Hester 1.  
If thou hate thy wife, put her away, saith the Lord God of Israel, [not that he doth allow divorcement: but of the two faults he showeth which is the less] as you may read more at large described. Mal. 2, 16.  
joseph being a wise man, and one that feared God, when he perceived his espoused wife the virgin Marie great with child, before they came together, he suspected that she had committed fornication before she was betrothed: and therefore partly because he would not retain her, which by the law (if it had been true) should have been married to another: and partly, for that by accusing her, he was loath to put her to open shame for her fact, or to make her a public example to the world: therefore he was minded to have put the blessed virgin away secretly, until it pleased God to reveal the truth unto him, and to command him to take her home unto himself: who did so, and was very loving, tender, and careful over her continually, both for her preservation, and her blessed babes, to the glory of God, and both his and our everlasting joy: as you may read at large in the story of the virgin Marie. Matth. 1, etc.  
Art thou bound to a wife? Seek not to be loosed. 1. Cor. 7.  
Yea God, to the end we should do our best to convert our wives, and cleave inseparably unto them, though they fall into folly and uncleanness upon hope of amendment: showeth by his prophet Hosea, that he loveth his Church though it err or fall into idolatry, which is spiritual whoredom, and doth not withdraw his love from us, for all our sins, if we abuse not his lenity and patience too much, but repent in time, and believe his Gospel. Hos. 3,1. Ezech. 24,16. See more in divorcement.   

Of God's heavy judgements against wedlock breakers.  
THou shalt not commit adultery: thou shalt not covet thy neighbour's wife: but be pure in heart, word, and deed. Exo. 20, 14, 17.  
Thou husband drink the water of thine own well, and the rivers that run of thine own spring, [that is, content thyself with thine own wife] so shall thy fountain [that is, thy children, which shall come of thee in great abundance] be blessed. For God blesseth marriage, and curseth whoredom.  
Rejoice, I say, and be glad with the wife of thy youth, which thou didst marry of a virgin, or when you were young: let her be as the loving Hind and pleasant Roe: let her breasts alway satisfy thee, and hold thee ever content with her, and delight thou in her continually. For why shouldest thou delight, my son, in a strange woman, or embrace the bosom of an harlot? And know this, that every man's ways are open in the sight of the Lord, and he pondereth all their paths: yea, the wicked shall be taken in their own iniquity, to their utter confusion. [Thus we see, that except a man join to his wife both in heart, and in outward conversation, that he shall not escape the judgements of God.] Prou. 5, 15.  
He that breaketh wedlock, and committeth adultery, shall find a wound and dishonour, and his reproach shall never be put away. For controversy is the rage of a man, therefore he will not spare in the day of vengeance. He can not bear the sight of any ransom, neither will he consent, though thou augment the gift. [Whereby the holy Ghost showeth, that man by nature seeketh his own death, that hath abused his wife, and God will undoubtedly punish him therefore.] Pro. 6,32.  
Take heed, O thou husband, that the Lord be not witness between thee, and the wife of thy youth, against whom thou hast transgressed. For she is thy companion, or as the one half of thyself, and the wife of thy covenant, which was joined to thee by a solemn promise, and by the invocation of God's name before the congregation. Therefore keep yourselves in your spirit, & contain yourselves within your bounds, and be sober in mind, and bridle your affections, and let none trespass against the wife of his youth. And if for her faults thou hate her, yet he that is godly, covereth the injury under his garment, and thinketh it expedient for his own honesty to keep his wife still, and so as it were covereth her fault, saith the Lord by his Prophet. Malac. 2, 14, etc.  
There is two sorts of men that abound in sin, and the third bringeth wrath and destruction. A mind hot as fire that can not be quenched till it be consumed: an adulterous man that giveth his body no rest, till he have have kindled a fire to lust, and a man that breaketh wedlock, and thinketh thus in his heart: Tush, who seeth me? I am compassed about with darkness, the walls cover me, no body seeth me, whom need I to fear? The most high will not remember my sins. Such a man only feareth the eyes of men, and knoweth not that the eyes of the Lord are ten thousand times brighter than the Sun, beholding all the ways of men, and the ground of the deep, and looking even to men's hearts, in the most secret places. The same man shall be openly punished in the streets of the city, and shall be chased abroad like a young horse fool, and when he thinketh least of it, he shall be taken, and openly punished. Thus shall the adulterous man that breaketh wedlock be put to shame of every man, because he would not understand the fear of the Lord. And thus shall it go also with every wife that leaveth her husband, and getteth inheritance by a strange marriage. Eccles. 23.  
Fly fornication and adultery. For do ye not know, that he which coupleth himself with an harlot is one body. For two shall be one flesh. 1. Cor. 6,16.  
Marriage is honourable among all men, and the bed undefiled: but whooremoongers and adulterers God will judge. Heb. 13, 4.  
If mine heart, said holy job, hath been deceived by a woman, or if I have laid wait at the door of my neighbour: then let my wife grind unto another man, and be made a slave, and let other men bow down upon her. For this is wickedness and iniquity to be condemned: yea this is a fire that shall devour to destruction, and which shall root out all mine increase. job. 31, 9  
Finally we have many notable examples, how greatly the breach of marriage displeaseth God, and how in all ages men were persuaded, that God's vengeance should light upon wedlock-breakers, as it may appear even in the heathen kings, Herod and Abimelech, who took Sara and Rebecca the wives of Abraham & Isaac, to be their wives, and had almost lain with them: for which GOD plagued them with great plagues, as appeareth, Gen. 12, 20,26, etc.    

The duty of wives towards their husbands.  
THe woman was created of man, to the end she should be an help and comfort meet for him: but because she first transgressed God's commandment, and enticed her husband to do the same, therefore unto her God enjoined this punishment of sorrow and subjection, saying unto Eve, and in her to all wives:  
I will greatly increase thy sorrows, and thy conceptions: In sorrow shalt thou bring forth children, and thy desire shall be subject to thy husband, and he shall rule over thee. Gen. 2,20,3,6,16.  
This difference was betwixt the wife and the concubine in the old time: The wife was taken with certain solemnities of marriage, and her children did inherit as lawfully begotten: but the concubine had no solemnities in marriage, neither did her children inherit, but had a portion of goods or money given them, as appeareth by Sara and Hagar, and others. 1. Chron. 2,46.  
hearken O daughter, and consider, and incline thine ear, forget also thine own father's house and people: so shall the King (thy husband) have pleasure in thy beauty. For he is thy Lord, and him oughtest thou to reverence. Whereby is signified, that the wife is blessed, if being an heathen or infidel, she can renounce her idolatrous and irreligious people and kindred, and the love of her own nation and country, and give herself wholly to her Christian husband, to love him heartily, and worship God aright, as he doth. For most perfect love ought to be between the husband and the wife, even such and so great, as is betwixt Christ and the Church his spouse. Psal. 45, 10,11.  
Thou wife, forsake not the husband of thy youth. For he is thy head, vail, defence, and guide to govern thee, and with whom thou shalt be preserved from all danger, and from whom thou oughtest not to departed to any other man, but to live with him, and remain in his subjection. And forget not the covenant of thy God, that is, thy promise made in marriage before God and his Angels. Prou. 2, 17.  
Let the husband give unto the wife due benevolence, and likewise the wife unto the husband: that is, all duties pertaining to marriage. 1. Cor. 7, 3.  
Let every man have his own wife, and let every woman have her own husband. 1. Cor. 7, 2.  
The wife hath not the power of her own body, but the husband: and likewise the husband also hath not the power of his own body, but the wife. 1. Cor. 7, 4.  
Defraud not one another (therefore) except it be with consent for a time, that ye may give yourselves to fasting and prayer: and again, come together that Satan tempt you not for your incontinency. 1. Cor. 7, 5.  
Wives, submit yourselves unto your husbands, as unto the Lord. For the husband is the wives head, even as Christ is the head of the Church, and the same Christ is the Saviour of his body the Church: even so ought the husband to govern and nourish his wife from perils. Therefore as the Church is in subjection to Christ, even so let the wives be to their husbands in every thing. Ephes. 5, 22, etc.  
Let the wife see that she fear her husband. Ephes. 5, 33.  
Wives, submit yourselves unto your husbands, as it is comely in the lord Colos. 3, 18.  
Let the wives be subject to their husbands, that even they which obey not the word, may without the word be won, by the conversation of the wives, while they behold your pure conversation, which is with fear. Whose appareling, let it not be outward, as with broided hear, and gold put about, or in putting on of (gorgeous) apparel: but let the hid man of the heart be uncorrupt, with a meek and quiet spirit, which is before God a thing much set by. For even after this manner in time past did the holy women, which trusted in GOD, tire themselves, and were subject to their husbands. As Sara obeyed Abraham, and called him Sir, or Lord. Gen. 18, 12. Whose daughters ye are, whilst you do well, not being afraid of any terror, but willingly doing your duty. For your condition is not the worse for your obedience. 1. Pet. 3, 1, etc.  
The wives of Bishops or Ministers also must be honest, not evil speakers, but sober, and faithful in all things. 1. Tim. 3, 11.  
Teach the younger women to be sober minded, that they love their husbands, that they love their children, that they be discreet, chaste, keeping at home, not running to and fro without necessary occasions, which is a sign of lightness, that they be good, huswifelie, and subject unto their husbands, that the word of God be not evil spoken of. Tit. 2, verse 4.  
I will, saith S. Paul, that women array themselves in comely apparel, with shamefastness and modesty, not with broided hear, or gold, or pearls, or costly apparel; whereby also curiosity, pomp, and wantonness is condemned, which women use in plaiting, crisping, folding, or curiously curling their hear, or trimming their heads. But as becometh women that profess the fear of God: so let them adorn and deck themselves with good works. 1. Tim. 2, 9  
Let the woman learn in silence with all subjection. For I permit not a woman to teach, neither to usurp authority over the man, but to be in silence. For Adam was first form, than Eve, and Adam was not deceived (first,) but the woman was (first) deceived, and so became the instrument of Satan to deceive the man, and was guilty of the transgression. Notwithstanding, though therefore God punisheth them with subjection, and pain in their travel: yet through bearing of children, if they continue in faith, and love, and holiness with modesty, and be faithful and godly in their vocation, they shall be saved. 1. Tim. 2, 11.  
Again, saith S. Paul: Let your women keep silence in the Churches. For it is not permitted unto them to speak: but they ought to be subject, as also the law saith, Gen. 3. before. And if they will learn any thing, let them ask their husbands at home. For it is a shame for women to speak in the Church or congregation, and a great disorder therein to suffer the woman to usurp that, which is peculiar to men. 1. Cor. 14, 33.  
She that is married careth for the things of the world, how she may please her husband. 1. Cor. 7,34.  
Raguel exhorted Sara his daughter, saying: Honour thy father and mother in law: love thine husband: rule well thine household: keep thy family in good order, and show thyself faultless. Five notable points to be observed of every godly wife, towards God, her husband, friends, family, and neighbours. Tob. 10, 12,13.  
The wife is bound by the law of matrimony as long as her husband liveth to cleave unto him without separation. Read more, title divorce. 1. Cor. 7, 39 Rom. 7, 2.  
So then, if while her husband liveth she take another man, she shall be called an adulteress. Rom. 7, 3.  
The wife that is found lying with another man, shall die for it, because she hath broken wedlock, etc. Deut. 22, 22. Leu. 20, 10.  
If any man's wife turn to evil, and commit a trespass against her husband, by breaking the bond of marriage, and playing the harlot, so that another man lie with her fleshly, and it be hid from the eyes of her husband, and kept close, and yet she be defiled, and there be no witne●●e against her, neither she taken with the manner: if her husband be moved with a jealous mind, so that he is jealous over his wife, which is defiled: then shall the man bring his wife to the priest with her offerings with her: namely, the tenth part of an Ephath of barley meal, but he shall not power oil upon it, nor put incense thereon. For it is an offering of controversy, and for a remembrance, calling the sin to mind, and making it known, and not purging it. And the priest shall bring her, and set her before the Lord. Then the priest shall take the holy water of purification or sprinkling in an earthen vessel, and of the dust that is in the floor of the tabernacle shall he take, and put it into the water. After the priest shall set the woman before the Lord, and uncover the woman's head, and put the offering of the memorial in her hands, which is the controversy offering, and the priest shall have bitter and cursed water in his hand, to declare that she is accursed, and turned to destruction if she be found faulty. And the priest shall charge her by an oath, and say unto the woman: If no man have lain with thee, neither thou hast turned to uncleanness from thine husband, be free from this bitter and cursed water: but if thou hast turned from thine husband, and so art defiled, and some man have lain with thee besides thine husband; then the priest shall charge the woman with an oath of cursing, and say: The Lord make thee to be accursed and detestable, for the oath among the people, and the Lord cause thy thigh to rot, and thy belly to swell, and that this cursed water may go into thy bowels to cause thy belly to swell, and thy thigh to rot (both because thou hast committed so heinous a fact, and forsworn thyself in doing 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 book, and shall blot them out with the bitter water, and wash those curses, which are written, into the water in the vessel, and shall cause the woman to drink the bitter and cursed water, and the cursed water turned into bitterness shall enter into her. Then the priest shall take the controversy offering out of the woman's hand, and shall shake the offering before the Lord, and offer it upon the altar. And the priest shall take an handful of the offering, for a memorial thereof, and burn it upon the altar, (where the incense was offered) and afterward make the woman drink this water. So when he hath made her drink the water, if she be defiled, and have trespassed against her husband, then shall the cursed water turned into bitterness, enter into her, and her belly shall swell, and her thigh shall rot, and the woman shall be accursed among her people. But if the woman be not defiled, but be clean, she shall be free, and shall conceive and bear.  
This is the law of controversy, when a wife turneth from her husband, and is defiled, etc. And the man shall be free from sin, but the woman being found guilty shall bear her iniquity: so that you see the man might accuse his wife, and not be reproved by God's law. Numb. 5, verse 12, etc.  
The woman shall not wear that, which pertaineth to the man, neither shall the man put on woman's apparel. For all that do so are abomination unto the Lord, and alter the order of nature to despite God as it were. Deut. 22, 5.  
When two men fight, or strive together: if the wife of the one come near for to rid her husband out of the hands of him that smiteth him, and put forth her hand, and take him that smiteth her husband by the privy members: then shalt thou cut off her hand, thine eye shall not spare her. Which law of God importeth, that godly shamefastness is to be preserved. For it is an horrible thing to see women past shame. Deut. 25, verse 11.  
If a woman that hath an husband, either by open vow or solemn promise, pronounce aught with her lips, wherewith she bindeth herself to mortify herself by abstinence, or other bodily exercise: if her husband hear it, and hold his peace concerning her, the same day he heareth it, than her vow shall stand, and her bonds wherewith she hath bound herself shall remain in effect: but if her husband disallow her, the same day that he heareth it, then shall he make her vow, bond, promise, and that she hath pronounced with her lips, and bound herself, of none effect, and the Lord will forgive her. For she is in subjection of her husband, and can perform nothing without his consent during coverture. Read more in the chapter, Num. 30, 7, etc.  
Unto the married I command, not I but the Lord: let not the wife depart from her husband, but and if she depart, let her remain unmarried, or be reconciled unto her husband, and let not the husband put away his wife save for whoredom.  
But to the remnant I speak, and not the Lord: If any brother have a wife that believeth not, if she be content to dwell with him, let him not forsake her. And the woman which hath an husband that believeth not, if he be content to dwell with her, let her not forsake him. For the unbelieving husband is sanctified by the believing wife, and the unbelieving wife is sanctified by the believing husband, else were your children unclean: but now are they holy. But if the unbelieving depart, let him departed. A brother or a sister is not in subjection in such things, but God hath called us in peace.  
For what knowest thou, O wife, whether thou shalt save thine husband? Or what knowest thou, O man, whether thou shalt save thy wife? etc. 1. Cor. 7, 10,11, etc.  
The wife, which is in subjection to a man, is bound by the law of matrimony to cleave inseparably unto her husband while he liveth: but if he be dead she is delivered from the law of the man, and at liberty to marry whom she will in the Lord: as ye may read more in divorcement, and second marriages. Rom. 7, 2. 1. Cor. 7, 39  
Read more of the wives duty, etc. In 

virginity.  
Mothers and mistress duty.  
Praise and dispraise of women.  
threatenings against women.  
Widows.  
Divorcement, and  
Second marriages.  
Lives and stories of women.    
That the wife ought to be sorry for her husband's trouble, and seek by counsel, and all godly means to comfort him, and prevent those evils hanging over his head: we have example in the two wives of Lamech, as ye may read in their lives. Gen. 4, 23. In Michal, isaiah 19,11. In Abigael, isaiah. 25. In jeroboams wife, 1. King. 14,2. Yea and in respect of her husband, though to a wicked end, in wicked I●zabel, 1. King. 21,5. 2. King. 9,30. In Cleopatra, Dan. 11,17. And in Pilat's wife, Matth. 27, 19   

The duty of mothers and parents towards their children.  
THE mother ought not to baptize her own children. For though Zipporah circumcised her own son, as forced so to do to please God, and turn away his wrath then conceived against her husband Moses, whom for neglecting so necessary a sacrament, the Lord had smitten with sickness almost to death, so that he could not do it; and the Lord even then required it to be done: yet for because this was an extraordinary and particular act in her, therefore it is no general example for another to follow, or for any other woman to baptize her children. Read, Exo. 4,24,25. 1. Macc. 1, verse 63.  
The mother may give the name to her child that is to be christened, as well as the father. For so did Elizabeth, the wife of Zacharie, and mother to john Baptist. Luk. 1,60. And many other women in scripture: as Hanna, who named her son, Samuel, 1. Sam. 1, 20. Rahel and Leah, Gen. 30,6,8, etc.  
It is the mother's duty especially to nurse her own children, after the good example of old mother Sara, Gen. 21●7. Of Hanna, 1. Sam. 1, 23. Of the virgin Marie. Luke. 2,7,16. 11,27.  
And when th● days of her purification are accomplished, by the old law, she was to bring her child to the Church, there to present it to the Lord by prayer, and to offer her oblation of thanksgiving and praise unto God for it, & that it may be holy unto him. So did Hanna, the virgin Marie, etc. Luke 2.22.  
The tender heart, that the mother should bear unto her little child or infant, ought not to see it to perish under her hand for want of sustenance; as Hagar did. Gen. 21.14.15. read jochabds' story. Exo. 2.3.  
Yet the mother ought so far forth to tender and love her child, that in benefiting it she use not any unlawful means to tempt God, as did Rebecca, Gen. 27.9.  
It is the parents duty to pray hearty and often for their children, both in sickness and in health: and also to praise and laud God for them as his gifts. For so did Eva; Gen. 4.1. Abraham for Ishmael. Gen. 17.18. Sara. Gen. 21.6. Manoah, judg. 13.8. David. Hanna, 1. Sam. 2. all. Zacharie, Luk. 16. 8● the virgin Mary Luk. 1.46. and divers other both men and women in the old & new Testament, Math. 15.22. Mark. 7.14,  
It is the duty of parents to bless their children and wish them all good, a pattern whereof they have in Gene. cap. 48.15.20. jacob. Numb. 6.24.  
It is the mother's office, as well as the fathers to instruct her children with precepts & good doctrine: so did Bethshiba teach her son Solomon. prover. 31.1. as you may read in her story.  
The mother, that hath a diseased or sick child, ought first with the woman of Canaan, and David, the Shunamatesse, etc. to carry it to Christ to be cured. Math. 15.22. 1. Sam. 12.16.2. King. 4.18.  
The mother ought not to ask pre-eminence at God's hand for her children, as did the mother of Zebedyes sons, Math. 20.20.  
No small sorrows, grieves, crosses, and adversities do pierce the hearts, and accompany the bodies and minds of a natural & loving mother for their children: as may appear in the blessed virgin Mary, Hagar, etc. jocabed, Exod. 2.3. Luke 2.35.41. Gen. 21.16,17. etc. read after Eccle. 42.  
The mother ought to comfort her sorrowful child with sweet words, and to wipe their tears off from the eyes of their daughters that are afflicted: so did Edna to her daughter Sara. Tob. 7.17. The parents of Susanna, etc.  
Can a mother forget her child that she bore, and not have compassion on the son of her womb, isaiah. 49.15.  
No: Rachel can not choose but weep and take on for her children, neither can she be comforted if they be not alive jere. 31.15. Math. 2. 18.  
Wretched is the state of that mother, that is forced to curse, complain, and findeth fault with her own children: as appeareth in. 2. Esdra. 2.2.  
Thou shalt not discover the shame of thy daughter in law, nor of thy sons wife, nor of thy sons daughter, nor of thy daughter's daughter. For the man that doth so, they both shall die the death; because they have wrought wickedness and abomination in Israel, their blood shall be upon them. levit. 18.10.20,12.  
She that lieth with her son in law, shallbe burnt to death with fire. levit. 20.14.  
Thou shalt not make thy daughter common, to cause her to be a whore; lest the land also fall to whoredom, and be full of wickedness & abomination: (as did the Cyprians & Locrenses.) Leu. 19.29.  
Thou shalt not give thy children unto Molech, or any kind of Idol For whosoever he be, that offereth his children to Molech, and bringeth them up in superstition and idolatry: 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 Sanctuary, and polluteth my name in so doing Leuit. 20.2.  
If thy son or thy daughter entice thee secretly to commit Idolatry, thou shalt not consent unto him or her, nor hear them; neither shall thine eye pity them, nor show mercy, nor keep their secrets: but thou shalt even kill that Idolatrous child, thine hand I say shall be first upon 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. etc. Thus we see that all natural affection must give place to God's honour. For God is honoured in destroying them that rob him of his honour. Deut. 13.6.  
And he that loveth son or daughter more than me, saith Christ, is not worthy of me. Math. 10.37.  
And whosoever shall forsake house, and land, wi●e, and child for my name's sake, he shall receive an hundred fold more, and shall inherit everlasting life. Math. 19,29.  
Yea the father ought not to spare the child, nor the child the father in God's matters: as we have example in Levy, who preferring God's glory to all natural affection, spared not his own children and kindred that committed Idolatry, but show them at Moses commandment. Exod. 32.30.  
And in Asa, who put down Macha his own mother the Queen from her Royal estate and dignity; because she had made an Idol in a grove, and worshipped it contrary to God's laws. 1. King. 15. 12.  
It is abomination before God, for parents to make their sons priests of purpose to worship idols, and commit idolatry in their own houses, as that idolatrous woman Michas mother did. judg. 17.  
Thou, nor thy son, nor thy daughter, thy man servant, nor thy maid servant, nor thy beast, nor thy stranger that is within thy gates, shall do any work upon the Saboth day: but shalt remember to keep it holy to the Lord● Exo. 20.10. Read Deut. 4. all. 6. all. 12. all. 16. all. Exod. 10. all.  
How the parents shall first instruct, then chasten, and lastly complain to have an evil child taken away by death, according to justice. Read in Children. Deut. 21.18.  
Fathers & mothers ought both to know God's judgements & laws, & to declare them to their children; after the example of Abraham, of whom God thus said, I know him, that he will command his sons and his household after him, that they keep the way of the Lord to do righteousness & judgement, that the Lord may bring upon him that blessing that he hath promised. Gen. 18.19.  
Ye parents provoke not your children to anger, by austerities or too much rigour, or strait keeping, lest they be discouraged: but bring them up (not in wantonness or idleness) but in the fear, instruction, and information of the lord Ephe. 6.4. Colos. 3.21.  
Ye parents teach your children, to know the holy scriptures from their childhood. For they are able to make them wise to salvation, through faith in Christ jesus. 2. Timo. 3.15.  
S. john highly commendeth a certain Lady in his epistle, for that she so virtuously brought up her children in the truth of God's word. 2. john 1.1.4.  
A Matron of maidens ought to be one, that can rule her own house well, having children under obedience with all honesty; such as are faithful & which are not slandered of riot; neither are found disobedient. 1. Timo. 3.4. Titus. 1.6.  
Chastise thy child betimes, while there is hope, & let not thy soul spare for his murmuring or cries. Prou. 19.18.  
For he that spareth the rod, hateth his child: but he, that loveth him, chasteneth him by times. Prou. 13.24.  
The rod and correction giveth wisdom, and delivereth the soul from destruction: but a child set at liberty and left to his own will; bringeth his mother to shame. Prou. 29.15.  
She, that delicately bringeth up her child from his youth, shall make him her master at the length. Prou. 29.21.  
Foolishness is bound in the heart of a child, (for he is naturally gi●en unto folly;) but the rod of correction shall drive it away from him. Prou. 22.15.  
Withhold not correction from thy child. For, if thou beatest him with the rod, he shall not die thereof. Thou shalt smite him with the rod, and shalt deliver his soul from hell and destruction. Prou. 23.13.  
If thou have sons instruct them, bring them up in nurture and learning, and hold their necks in awe from their youth up.  
If thou have daughters keep their bodies, and show not thyself cheerful towards them● Mary thy daughter, & so shalt thou perform a weighty matter: but give her to a man of understanding. Ecclesi. 7.23. etc.  
A man after his death shallbe known by his children: Eccle. 11. 28. And as is the mother, so is her daughter. Ezech. 16.44.  
An evil nourtured son is the dishonour of the father, and the daughter is least to be esteemed. Eccle. 22.3.  
If children live honestly and have wherewith, they shall put away the shame of their parents: but if children be brought up proudly with haughtiness and foolishness, they will defile the nobility of their parents and kindred. Eccle. 22.3.8.  
If thy daughter be not shamefast, hold her straightly; lest she abuse herself thorough too much liberty.  
Take heed of her, that hath an unshamefast eye, and marvel not if she trespass against thee. Eccle. 26.10.  
The mother, that flattereth or cockleth her children, bindeth up their wounds, and her heart is grieved at every cry.  
An untamed Horse will be stubborn: and a wanton child willbe wilful.  
If thou bring up thy child delicately, he shall make thee afraid, and it thou play with th●m, they shall bring thee to heaviness.  
Laugh not upon them, lest thou weep and be sorry also with them; and lest thou gnash thy teeth in the end.  
Give the child no liberty in his youth, and wink not at his folly.  
Bow down his neck while he is young, and bea●e him on the sides while he is a child, lest he wax stubborn and be disobedient unto thee; and so bring sorrow to thine hea●t.  
Chastise thy child and be diligent therein, lest his shame grieve thee. Eccle. 30.7.  
Beware of thine own children, and take heed of them that be of thine own householder Eccle. 32.22.  
The daughter maketh the father and mother to watch secretly, and the carefulness, that the parents have for her, taketh away their sleep, least in her youth she should pa●●e ●he slower of her age, & when she hath an husband, lest ●hee should be hated: In her virginity, lest she should be defiled or gotten with child in her father's house: And when she is married, lest she misbehave herself towards her husband, or continue unfruitful. Eccle. 42.9. So there is no end of the parents care over a daughter.  
If thy daughter be unshamefast, keep her straightly; lest she cause thine enemies to laugh thee to scorn, and make thee a common talk in the city, and defame thee among the people; and bring thee to public shame. Eccle. 42.10.  
It is the mother's duty, as well as the fathers, to provide a godly husband for her daughter, or a virtuous wife for her son. For so did Hagar for her son Ishmael, when he was grown to man's state, and divers other godly women in scripture. Gen. 21.21.  
The mother ought to have great care in the marrying and bestowing of her children, to the children of God and such as be of a good religion, and therein to yield her consent to the ordinance of GOD, as divers holy men and women have done. Gen. 24.4,50,57,27,46, 26,1,29.21,38,6. Deut. 7.3. Ezra. 9.12. Exod. 34.16.  
What authority the father or mother hath over their daughter concerning the breach of virginity, and marrying her to a man of understanding. Read tit. virg. at large. ●. Cor. 7.36.  
If thy daughter unbetrothed be deflowered by a man, that hath enticed her, and thou refuse to give her unto him in marriage to be his wife, than thou shalt take of him money according to the dowry of virgins. Exod. 21.16. Deut. 22.28.  
How the parents are to try and prove the honesty and chastity of their daughter that is married, and accused of adultery: and how the father shall be recompensed, if his daughter be found faultless by trial: read in the chapter of virginity or maids. Deut. 22. 19  
That parents have not authority to marry their children of a covetous intent for their own gain, which in deed is to sell them for service to their servants: as Laban did his two daughters Rahel and Leah to jacob. Gen. 29.19. or as Shesham did his daughter to his servant jarha. 1. Chron. 2.35. more of a devilish purpose to seek revenge by hypocrisy: as Saul, who gave his daughter Mychal to David to betray him. 1. Sam. Nor yet lastly, without the consent of the parties themselves; it is manifest by the example of the godly, especial of the mother and brother of Rebecha: where they said, we will call the maid & ask her consent. Gen. 24.57. And as Raguel did Sara his daughter. Tob. 7.13. Yea, so soon as the parents perceive, that it is the ordinance and work of God, that their child should be bes●owed, they ought forthwith to yield and give their consents, to avoid further inconveniences, and to commit the matter to God: as the parents of the said Rebecha did. Gen. 24.50.  
And how dangerous a thing it is, for parents to be negligent and careless in bestowing their daughters in marriage, it may well appear by the story of Tamar, that was deflowered by her father in law juda. Gen. 38.26.  
If a woman vow a vow unto the Lord in her father's house in the time of her youth, and her father hear her vow and hold his peace concerning her, than all her vows shall stand, and her bond be good; because her father hath approved her vow and bond by holding his peace: but if her father by not approving, or consenting to her vow disallow her the same day, that he heareth of her vow or bond, than they shall not be of value, and the Lords will forgive her: because her father disalloweth her vow, so made to hu●●ble her soul and to mortify it by abstinence, or other bodily exercise. Whereby we see, how the father hath authority to break the vows of his children, made even to God so long as they are single & under his tuition: but being married he hath no such authority. For then the husband is to approve or disprove the same: as appeareth, levit. 30.4.  
Give not thy son, thy wife, thy brother, nor friend power over thee while thou livest, and give not away thy substance and goods to any other in thy life time; lest it repent it, and thou be fain to ask the same of them again: as long as thou livest (I say) and haste breath, give not thyself over to any person. For better it is that thy children should pray unto thee; then that thou shouldest be feign to look up to the hands of thy children.  
At the time, when thou shalt end thy days and finish thy life; distribute thine heritance. Eccle. 33.18. etc. read Gene. 25.5. Tob. 8. 21.  
If a man die and have no sons, than he shall leave his inheritance unto his daughters, and for default of daughters to his brethren, & for lack of brethren, to his father's brethren: etc. Leuit. 27.8. read more Deut. 21.15. Galat. 4.36.  
The father's use to lay up and provide for the children, and not the children for the fathers. 2. Cor. 12.14.  
That parents may modestly mourn for the loss, death, or calamity of their children, so far forth, as they prefer not natural affection to gods will: it may appear by many examples in holy scripture: namely in jacob. Gen. 37.3.43,36. Aaron. levit. 10.19. in David. 2. Sam. 19 in the Shunamyt. 2. King. 4.18. In job. 15,20. before jere. 31.16. in Rachel.  
The father being a Priest, might not mourn for his daughter; if she were married. For being married she seemed to be cut off from his family: but being a virgin, and so dying he might by God's law mourn and lament for her death: as appeareth. levit. 21.3.  
Finally, it is the duty of all godly parents, as in their life to instruct and teach them Gods law: so likewise when they lie in their death beds to call their children before them, and to bless them, and to give them ghostly admonitions, and godly lessons; to the glory of God and the amendment of their lives: after the example of jacob. Gen. 48. & 49. of David. 1. King. 2.2. of job. 15. of Tob. 4.2.5.16. of Mathathias, 1. Mac. 2.49. of Antiochus, 1. Mac. 6.14. The mother of the seven brothers, etc. 2. Mac 7.20. and many more.   

The Daughters and child's duty to her Parents.  
HOnour thy father and thy mother, that thy days may be long in the land, which the Lord thy God giveth thee. Deut. 5.16. Exod. 20.12.  
She, that smiteth her father or mother, shall die the death; and be slain for it. Exod. 21.15.  
She, that curseth her father or mother, shall be put to death for it. Exod. 21,17. levit. 20.9.  
If a priests daughter fall to play the whore, she polluteth her father: therefore shall she be burnt with fire. levit. 21.9.  
The daughter, that worketh folly in Israel by playing the harlot or whore in her father's house, and is not found a virgin, shall be brought forth to the door of her father's house, and the men of the City shall stone her with stones to death. Read tit. virg. Deut. 22.21.  
She, that mocketh her father or mother, bringeth the curse of God upon herself: as did Cam. Gen. 27.12.  
Thou shalt not uncover the shame of thy father by lying with him: the child that so doth shall die the death: her blood shall be upon her. levit. 18.7. 20,11. Lot's two daughters did so, of whom came the wicked & cursed generation of the Moabites & Benammyts. Gen. 19  
Cursed is she, that lieth with her father in law, and committeth such villainy. Deut. 27.23. so did Tamar. Gen. 38.9.  
Cursed is she, that curseth or contemneth her father or her mother, Deut. 27.16.  
Ye shall fear every child your father and your mother. levit. 19.3.  
If a man have a daughter, that is stubborn and disobedient, which will not hearken unto the voice of her father and mother, and they have instructed her and chastened her, and she will not obey them, nor be ruled by them: then shall her father and mother take this their stubborn daughter, and bring her out to the elders of the city, and unto the gates of the place where she dwelleth: and shall say unto the elders of her city: This our daughter is stubborn, insolent, and disobedient, and she will not obey our admonitions; she is a rioter, and a drunkard, a gadder abroad, and of a shameless behaviour: Then all the men of the city shall stone her with stones unto death [in token that to disobey the parents is most horrible:] so thou shalt take away evil from among you, that all Israel may hear and fear my judgements or laws. Deut. 21.18.19. etc.  
Woe be to that child, that disobeyeth and rebelleth against father or mother, refusing to be corrected for amendment. Esay. 45.10.  
Woe be to that daughter that riseth up or rebelleth against her own father. Gen 30.14. And woe also be to that daughter in law, that striveth with her mother in law. Mich. 7.6. Such were judith, & Bashmath the two daughters in law of Isaac and Rebecca. Gen. 26.35.  
The child that robbeth father or mother, & saith it is no sin, th● same child is the companion of a murderer or destroyer. Prou. 28.24. So did Rachael steal away her father's Idols. Gen. 31.19.  
The child that robbeth the father, or shutteth out the mother, is a lewd, and an unworthy, & shameful child. Prou. 19.26.  
Poverty & shame is to that child that refuseth instruction, & will not abide correction: but that child that regardeth discipline, and giveth ear to the information of the parents, shall come to honour. Pro. 13. ●. 18.  
Who so laugheth their father to scorn, and set their mother's commandment at nought: the ravens of the valley pluck out their eyes, and devoured be that child of the young Eagles. Proverbs 30.17.  
She that curseth her father or mother, her light shallbe put out in the depth of obscure darkness. Prou. 11.20.  
She, that is a companion of riotous men, and useth banqueting with gluttons, shameth her father, Prou. 7.28. so did Dinah. Gen. 34. 4. and Lots two daughters. Gen. 19 32. Solomen, Mark. 6.27.  
The child may make a vow to God to humble her soul by abstinence: but the father hath authority to break and annul it. Num. 30.4.  
A wise child maketh a glad father: but a foolish and undiscreet daughter is an heaviness unto her mother. Prou. 1.10.  
My daughter hear thy father's instruction, and forsake not thy mother's teaching. Prou. 1.8.  
Hear O ye children, the instruction of your fathers, & give ear to learn understanding when he doth teach you good doctrine in the way of wisdom, and lead you in the paths of righteousness: so shall ye walk at liberty without offence. Prou. 4.1.11.  
A wise child rejoiceth the father, but a foolish daughter despiseth her mother, and is the calamity of her parents. Prou. 5.2. 13.19.  
Hear your father's judgement O children, and do thereafter. For God will have the father honoured of the children, and hath confirmed the authority of the mother over the children: & look what a mother commandeth her children to do, the Lord will have it done and kept. Eccle. 3.2. etc.  
Who so honoureth her parents, her sins shallbe forgiven her, & she shall abstain from them & shall have her daily desires. And she, that honoureth her mother, is like one that gathereth treasures.  
She that honoureth her father, shall have joy of her own children, and when she maketh her prayers, it shallbe heard.  
She that honoureth her father, shall have long life, & she that is obedient to the Lord, shall comfort, and cherish her mother.  
She that feareth the Lord, honoureth her parents, & doth service unto them as unto Lords & Ladies. So did Rachel call her father Laban Lord in great reverence. Gen. 31. 35.  
Honour thy father and mother, in deed and in word, and in all patience, that thou mayest have God's blessing & that his benediction may abide with thee in the end. For the blessing of the Father establisheth the houses of the children, and the mother's curse rooteth out the foundations thereof, as appeareth in Ham, whom his father Noah cursed, but blessed his brother Sem and japhet etc. Gen. 9.22.  
Rejoice not at the dishonour of thy father, or mother, when they are reproved. For it is no honour unto thee, but shame: seeing that the childs own glory cometh by his father's honour: and the reproach of the mother, is dishonour to the children.  
My daughter make much of thy father in his old age, and green him not as long as he liveth: and if his understanding fail, have patience with him, and despise him not when thou art in thy full strength, and lusty youth. For the good entreaty of thy father, and the good deed that thou showest unto him shall not be forgotten, but it shall be a fortress for thee against sins: and when thou thyself wantest, it shall be rewarded thee. And for thy mother's offence thou shalt be recompensed with good: yea it shall be founded for thee in righteousness, and in the day of trouble thou shalt be remembered, thy sins also shall melt away, as the ice in the fair weather.  
But she, that forsaketh her father, shall come to shame, and she, that angreth or defieth her mother, is cursed of God.  
Honour thy father from thy whole heart, and forget not the sorrowful travail that thy mother had with thee. Remember (I say) that thou wast borne of them, and how canst thou recompense them the things that they have done for thee. Eccle. 7.27.  
An evil or misnurtured child is the dishonour of the father, and a foolish d●ughter shall be little regarded. 22.3.  
A wise daughter, is an inheritage unto her husband, but she, that liveth dishonestly bringeth her father and mother to sorrow and care.  
A daughter that is bold, impudent, or past shame, dishonoureth both her father & her husband: and is not in favour to the ungodly: who shall regard her? but they both, that is, the father and husband also shall despise and abhor her. Eccle. 22.5.  
If children be proud with haughtiness, & foolishness, they blot out and defile the nobility of their kindred. 9.1.  
If Miriams' father had spit in her face in his displeasure, should she not have been ashamed seven days: yea she might not presume to come in his presence till he were reconciled. Num. 12.14.  
Remember thy father and mother when thou sittest among great men, lest God forget thee in their sight, & lest thou doting in thy custom, become a fool and suffer rebuke, & wish that thou hadst not been borne, and so curse the day of thy nativity. Eccle. 23.14.  
The children that boast of their riches and nobility, seem but to reproach their father, who was base borne, and of low condition. Hosea 12. L.  
An untamed horse will be stubborn, and a wanton child will be wilful. Eccle. 30.8.  
Be ashamed of whoredom, before father or mother. 41.17.  
Honour thy father & thy mother in law, which are now thy parents, that thou mayst get thyself a good report of all. Tob. 10.12. So was Sara the wife of Toby, Ruth, Rachel, etc.  
My daughter, hear the words of thy father, & lay them up in thine heart as a foundation. Despise not thy mother: but honour her all the days of thy life, and do that which shall please her, and anger her not. Remember my daughter how many dangers she sustained, when thou wast in her womb, & when thy parents die, close them their eyes, and bury them together honestly.  
My daughter set thou our Lord God always before thine eyes, & let not thy will be set to sin, or to transgress the commandments of God. Tob. 4.6.  
But keep thou the law and commandments of the Lord, and show thyself merciful, pitiful, and just, and love the Lord thy God in truth and justice, so shalt thou rejoice, and all things go well with thee. Tob. 14.9.  
Do uprightly I say all thy life long, and follow not the way of unrighteousness. For if thou deal truly, thy doings shall prosperously succeed to thee, and to all them which live justly. Be liberal to the just, and give alms of thy substance cheerfully, & when thou givest alms, let not thine eyes be envious, neither turn thy face from any poor man, lest that God turn his face also from thee, etc.  
Beware of whoredom, adultery, and all uncleanness, & take thee an husband in the fear of the Lord, that thou mayst be blessed in thy children, and thy seed inherit the land.  
Also love thy brethren and sisters, kindred and friends: and despise not in thine heart, the sons of thy people, in not taking an husband of them. For in pride and disdain is destruction, and much trouble, & in fierceness is scarcity and great poverty. For fierceness or uprofitablenes is the mother of famine.  
Serve God diligently day and night: be circumspect in all things thou dost and be well instructed in all thy conversation.  
Do that to no man which thou hatest. Drink not wine to make she drunk, neither let drunkenness go with thee in thy journey.  
Ask counsel always of the wise, and despise not any counsel that is profitable.  
Bless thy Lord God always, and desire of him that thy way may be made straight, and that all thy purposes and counsels may prosper.  
Fear not my daughter, if thou be poor. For the Lord giveth all good things, and he humbleth whom he will, and as he will. Content thyself (I say) with thy poor estate. For thou hast many things if thou fear God and fly from sin: and do the thing which is acceptable unto him.  
Now therefore my daughter, remember these commandments & precepts, neither let them at any time depart out of thy mind. Tob. 4. all. A virtuous child shall have rule under her mother, & govern by her authority: so did Sara raguel's daughter, rule and guide her father's house: as mistress, and correct and beat his maids for their faults. Tob. 3.9.  
She that loveth father or mother more than me (saith Christ) is not worthy of me. Mat. 10.37.  
Whosoever shall forsake house and land, father or mother, husband and children, for my name's sake (saith Christ) she shall receive a hundred fold more, and shall inherit everlasting life. Math. 19.29.  
Woe be to those children, that fulfil the measure of their father's iniquity. Mat. 23.32.  
God hath commanded, saying: Honour thy father and mother. And he, that curseth father and mother: let him die the death. Mat. 15.4.  
give to all men their duty: fear, to whom fear is due: honour, to whom ye own honour. Rom. 13.7.  
Saint Paul reckoneth those children, that are without all natural affection and disobedient to their Parents, among the wicked ones and reprobate that know not God: whom God hath delivered up unto a reprobate mind, to commit all manner of sin and wickedness. Rom. 1.30.  
Know this, that the law is given unto the lawless & disobedient, to the ungodly, & to murderers of fathers & mothers, to whoremongers, harlots, & liars, etc. to take vengeance on all such workers of wickedness, contrary to wholesome doctrine and admonition. 1. Tim. 19  
This know, that in the last days shall come perilous times. for men shall be disobedient to parents, without natural affection. 2. Tim. 3.1. The son shall be at variance against the father, and the daughter against the mother: & the daughter in law against the mother in law, and a man's enemies shall be they of his own household. Math. 10.34.  
What child is it whom the father chasteneth not, if then ye be not under correction, then are ye bastards and not children: give therefore due reverence unto those your natural parents of your bodies, which have begotten you; & despise not their chastisement, which correct you & chasten you a few days, even after their own pleasures, for your profit. Heb. 12.5.  
ye children obey your parents in all things, which are in the Lord. For this is well pleasing unto the Lord and right. Col. 3.20.  
Honour thy father and mother, which is the first commandment with promise, that it may be well with thee, and that thou mayest belong on earth. Ephe. 6.1.  
That the child ought not to marry or make private contracts, without the consent and knowledge of the parents: it is manifest by many examples in holy Scripture: as in Rebecca, Gen, 24. 49. Sara the wife of Tobit. Tob, 6.12. etc. in Dinah. Gen. 34.4. Thamar. Gen. 38.9.  
It is the duty of that child, whom the father or mother dearly loveth, as most dear unto him, or chief of the kindred to lay his or her hand upon her fathers, or mothers, or kinsman's eyes in their departure, and to shut or close them up when he dieth: for so did joseph as it was prophesied upon his father jacob. Gen. 46.4. So did also Tobit close the eyes of his father and mother in law. Tob. 14.15.   

The office and duty of Masters, and Maistresses, or Dames towards their servants and maids.  
IF thy brother an hebrew, or an Hebrewess, (or even Christian) sell or hire himself to thee, and serve thee six years, even in the seventh year thou shalt let him or her go out free from thee, (paying nothing for their freedom or liberty:) if he came himself alone, not having wife nor children, he shall go himself alone; if he were married, than his wife shall go out with him free: if thou his master have given him a wife, and she hath borne him sons and daughters, the wife and her children shall be thine till her time of servitude be expired, which is till the seventh year, or the fiftieth year being the year of jubilee: but her husband thy servant he shall go out himself alone, if he will. But if the servant say this, I love my master or mistress, my wife and my children, I will not go out free alone: then thou his master shalt bring him unto the judges, and set him to the door, or to the posts where the judges sit: and shalt bore his ear through with a awl, in token that he shall serve thee until the year of jubilee, that is for the term of 50. years. And unto the maid servant thou shalt do likewise. Exod. 21.2. Deut. 15.12.  
Likewise if a man (constrained either by poverty, or else to the end that the master should marry her:) sell his daughter to be a servant, she shall not go out as the men servants do. For if she please not her master, who hath betrothed her to himself, then shall he cause another man to buy her of him, by giving him money so to do. For he shall have no power to sell her to a strange people, seeing he despised or deflowered her. But if he have betrothed her unto his son: he shall deal with her according to the custom of the daughters and give her dowry: and if afterward he take for his son another wife, yet shall he not diminish her food, her raiment, and recompense of her virginity: but if he do none of these three, that is, neither marry her himself, nor give another money to buy her, nor bestow her upon his son: then shall she go out free, paying no money. Exod. 21.7.8. etc.  
If thy brother also that dwelleth by thee, be impoverished and be sold unto thee, thou shalt not compel him to serve as a bond servant; but as an hired servant, and as a sojourner he shall be with thee, he shall serve thee unto the year of jubilee, that is 50. years, & then shall he departed from thee, both him and his children with him, & shall return unto his family & possession of his fathers. For they are my servants whom I brought out of the land of Egypt, they shall not be sold unto perpetual slavery, as bondmen are sold, neither shalt thou rule over them cruelly: but shalt fear thy God. Leuit. 25.39.  
Thy bond servant also and thy bondmaid, which thou shalt have, shall be of the heathen and strangers, that are round about thee, of them shall ye buy servants & maids to be bondmen or bondwomen, & not of thine own people or nation. Moreover of the children of the strangers, that are sojourners among you, of them shall ye buy, and of their famelies, that are with you, which they begat in your land, these shall be your possession and inheritance to you & your children after you to use their labours and in heritances for ever: [for they shall not be bought out at the year of jubilee: but over your brethren the children of Israel, ye shall not rule one over another with cruelty: nor take them as inheritance to possess their service for ever. levit. 25.44.  
And if thy brother, being impoverished by a stranger dwelling or sojourning with thee: sell himself unto that stranger or sojourner, or to the stock of the stranger's family: he shallbe with that stranger year by year as an hired servant, until the year of jubilee: neither shalt thou suffer that stranger to entreat him rigorously, if thou know it: and if he be not endowed, he shall go out both he and his children with him in the year of jubilee from that stranger. For unto me the children of Israel are servants: they are my servants whom I brought out of the land of Egypt. I am the Lord your God. Levi.  
But if either he himself, or any of his kindred be able, they after he is sold may buy him out and redeem him from that stranger's service, by money according to the number of years, that he hath yet to serve: be they more or less, etc. Leuit. 25.47.  
Thou shalt not deliver thy brother, (servant to an heathen master, and Red from and escaped his masters cruelty, to embrace thy true religion) unto his heathen master again: but shalt suffer him to dwell with thee, or among you: that are his brethren in what place soever he shall choose in every of your cities, where it liketh him best; thou shalt not vex him. Deut. 23.15.  
Thou shalt not oppress an hired servant, that is needy and poor, neither of thy brethren, nor of the stranger that is in thy land within the gates. Thou shalt give him his hire for his day: neither shall the sun go down upon it. For he is poor, and therewith sustaineth his life: lest he cried against thee unto the Lord, & it be sin unto thee. Deut. 24.14.15. levit. 19.13.  
Bring not every man into thine house. For the deceitful have many trains and lay wait diversly: they are like stomachs that belch stinkingly. For after they know thy secrets, they will not fear to utter them with Althie railing to thy discredit. Eccle. 11. 29.  
If thou takest an alien unto thee, or lodgest a stranger, he shall destroy thee with unquietness, and drive thee from thine own. Eccl. 11.34.  
Burden not thyself above thy power, while thou livest, with unprofitable and abundance of idle servants, neither be thou familiar with the proud and scornful: but those that be for thy profit, use them and make much of them. Eccl. 13.2. etc.  
Forsake not an old servant for a new: for the new shall not be like him, [delight not in change, for seldom cometh a better.] Eccl. 9.12.  
Thou shalt not covet thy neighbour's manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is his. Exod. 20.17.  
Entertain such into thy service, as near as thou canst, which are approved to be true, faithful, & honest: so shalt thou be sure to have thy business well done: so did Tobias and prospered. Tob. 5.8. Abraham. Gen. 24. Pharaoh. Gen. 41.47.  
A faithful servant is a medicine of life & immortality, they that fear the Lord shall find him. Eccle. 6.16.  
That master or mistress, that feareth God, & seeketh his glory, God will provide for them such faithful servants to do their business, whom they may trust with all their goods wheresoever they go: as he did good king josias. etc. 2. King. 22.7.  
The master or mistress ought both to know both gods judgements & laws, & also to declare them unto their family: & to be in their houses as Preachers to their children & families, that from the highest to the lowest, they may all obey the will of God: so did Abraham. Gen. 17. 23.18.19. So did jacob also, exhort his household to repentance, and outward professing of the same, & reform it of all superstition and idolatry: as appeareth. Goe 36,2. And notwithstanding the corruption and idolatry of Egypt, yet joseph taught his own family to fear God, and know God: though he could not reform the whole Realm: as appeareth. Gen. 43.23.  
Yea by Gods own commandment, the master & mistress is bound not only to be holy & religious themselves, but also to see that all under their charge & rule be so likewise, where it is said: remember the seventh day to keep it holy, six days shalt thou labour and do all thy work: but the seventh day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy beast, nor thy stranger that is within thy gates, etc. Exod. 20.8.  
Again, thou shalt keep my feasts, and rejoice in them, thou and thy son, and thy daughter, and thy servant, & thy maid, & the Levit, & the stranger, and the fatherless, and the widow, that are within thy gates, etc. Deut. 16.14.  
Again, Thou shalt bring of thy first fruits of the land unto th● Lord, & offer them before him by the hands of the Priest, & thou shalt worship before the Lord thy God, & thou shalt rejoice in all the good things, which the Lord thy God hath given unto thee, & to thine household, thou and the Levit, and the stranger that is among you (signifying by this that God giveth us not goods for ourselves only, but for their uses also which are committed to our charge.) Deut. 26.2.11.  
All masters & dames ought with josua to say, I and my house will serve the Lord: for he is our God, & his voice will we obey though all the world else go away from him and forsake him. josua. 24.15.  
So Da●id after he had made an end of praying for his people, he then returned to bless his house, and pray for his family: to declare that after our duty done to God and his Church, we are chief bound to our own house and family, for the which as for all other things we ought to pray unto God, and instruct our families to praise his name. 1. Sam. 6.20.1. Chro. 16 43.  
The Centurion brought his servant unto Christ to be cured, and prayed earnestly for his health. Mat. 8.5. So did S. john Baptist send his disciples to Christ, to teach all masters to do the like by hearing of his word, and learning of his laws. Mar. 11.2.  
The ruler of Capernaum believed in Christ and all his household. john. 4.53.  
Cornelius the Italian captain was a devout man, and one that feared God with all his household. Act. 10.1.  
Lydia a woman worshipped God, and was baptised with all her household at the preaching of the Gospel. Act. 16.14.  
The keeper of the prison also, where Paul was in bonds, believed, and was baptised, with all his household at Paul's preaching: so that both he and all his household were saved. Act. 16.31. The like did justus and Chrispus. Act. 18.7.8. that worshipped god & all their household, to the good example of all godly and christian masters & dames.  
Every particular master and christian householder ought often with David to say and repeat the 101. Psalm. For therein is contained briefly the duty of all godly masters both towards God & their servants: so shall they walk in their house with a perfect heart. Psal. 101.  
A wise master will instruct his servants & family with disretion: the governance of a prudent man or woman is well ordered. As the master is, so are his servants, & look what manner of man the good man of the family is, such are all they that dwell with him: and like mistress, like maid. Eccle. 10.1.  
An unwise ruler or master destroyeth his household and servants: but where a wise man hath governance, there the family prosper. Ec. 10.3  
Let him that governeth or ruleth, do it with diligence, and wait on his office and calling, doing his duty in the fear of God, saith Saint Paul. Rom. 12.8.  
Thou shalt not rule over thy servant or maid cruelly: but shalt fear● thy God, and remember that thou wa●t a servant thyself. levit. 25. 43. Deut. 15.15.  
If thou smite thy servant or thy maid with a rod, and he or she die under thy hand presently, thou shalt surely be punished for it, but if thy servant so beaten continue a day or two and then die: thou shalt not be punished [by the civil magistrate: but before God thou art a murderer] for he is thy money.  
Also if a man smite out his servants tooth or perish his eye, he shall let his servant go out free for his blemish and hurt, so God revengeth cruelty of masters or dames in most little things. Exodus 21. 27.  
If an ox gore a man's servant or maid, the owner of the ox shall give unto the master thirty shekels of silver, and the ox shallbe stoned. Exod. 21.32.  
If iniquity be in thine hand, put it far away, and let no wickedness dwell in thy tabernacle: that is, renounce thine own evil works, and see they offend not God, over whom thou hast charge: then shalt thou lift up thy face without spot, and shalt be stable, and not fear any misery. job. 11.14.15.  
Give thy hired servant some rest and ease, for they that labour truly, are worthy of refreshing. job. 7.2.  
He that troubleth his own house shall inherit the wind, and like a fool shall become servant to the wise. [That is the covetous man that spareth his riches, to the hindrance of his family shallbe deprived thereof miserably, and become poor and needy, yea, a slave to the godly, which are the true possessors of the gifts of God]. Pro. 11.29. For there is a time to spare, and a time to spend. Eccle. 3.6. do all things therefore in due order.  
A wise and huswifely woman buildeth her house [by taking pain to profit her family, and doing that which concerneth her duty in her house diligently:] but the foolish dame destroyeth it with her own● idle hands. Prou. 14.1.  
As a bird that wandereth from her nest, so is a woman that gaddeth from her own house, & is oft flitting from place to place, nothing careful of her family. Pro. 8.27.  
Accuse not a servant unto his master, lest he curse thee, & speak evil of thee, and so hurt thyself, and offend by accusing him without a cause. prou. 30.10.  
Take no heed to every word that is spoken, neither care for them, nor credit them, lest thou hear thy servant cursing: therefore thine own heart knoweth that thou thyself also hast oftentimes cursed and spoken evil by other men. Ecclesiastes. 7.22.  
be not as a Lion in thine own house: neither beat thy servant for thy fancy, destroying thy household folks, nor oppress them that are under thee. Eccl. 4.30.  
Whereas thy servant worketh truly, entreat him not evil, nor the hireling that bestoweth himself wholly for thee, and is faithful unto thee. Eccl. 7.20.  
Let thy soul love a faithful and discreet servant, and defraud him not of his liberty, neither leave him a poor man: as Laban would have done jacob. Eccle. 7.21.  
Blame nor condemn not thy servant before thou have inquired, and tried out the fault: understand the matter or complaint first, and when thou hast made inquisition, then reform thy household righteously (if Potipher had kept this rule, joseph had not been so rashly cast in prison, at the wrongful complaint of his lecherous mistress.) Eccl. 11.7.  
Reprove thy servant, lest he do evil: and if he have done it, reprove him also that he do it no more. Tell thy servant of his fault, lest he be ignorant, and say, I have not done it, & so a slander be raised upon thee: and give no credit to every word. Give thy servant warning I say before thou threaten him, and being without anger, gi●e place to the law of the most high. Eccl. 19.13. etc.  
Take heed of them that be of thine own household, (for a man's enemies are they of his own household) Eccle. 32,22. Mat. 7.6.  
The yoke and the whip bow down the hard neck: so came thine evil servant with the whip and correction. Set him to work, for that belongeth unto him: if he be not obedient put on more heavy letters, and bind his feet to a clog: but be not too excessive, nor punish him not too much in any wise, nor without discretion do nothing. Eccle. 33.23. etc.  
Be not ashamed ta beat an evil servant to the blood: for so were slaves used in old time. Eccl. 42.5.  
Some masters there be, saith Christ, that bind heavy burdens & grievous to be borne, and lay them on their servants shoulders: but they themselves will not move them with on finger, Matthew 23. 4.  
He that ruleth, let him do it with diligence, & discretion, & wait on his office. Rom. 12.8.  
ye Masters and dames, do ye the same things unto your servants, that are good and right in the sight of God and men, putting away threatening: and know that even your master also is in heaven, neither is there respect of person with him: whether he be bond or free, servant or master. For the cruel master, that doth wrong, shall receive for the wrong that he hath done, Ephe, 6.9. Collos. 4. 1. 3.25.  
A master must be one, that can rule his own household honestly, having children and servants under obedience with all honesty: no fighter, no striker, nor given to wickedness. For if any cannot rule his own house, how shall he be a profitable member in the church of God?  
If there be any, that provideth not for his own house and family; and namely for them that be of his own household, he denieth the faith, and is worse than an infidel. Learn therefore to show goodness towards your own house, that you may be blameless. For that is an acceptable thing before God. 1, Tim. 5,8. So did that heathen King Pharaoh make provision for his house against the time of dearth, Gene. 41. & 42, by the counsel of joseph.  
Sara dealt roughly with Hagar her hand maid, for despising her dame, which forced Hagar to fly away: but the angel of the Lord comforted her, and made her return to her dame again. Gene. 16.6. etc.  
How friendly Saint Paul wrote to Philemon in the behalves of Onesimus his servant, that had run away from Philemon: & exhorted him, lovingly to receive him again, and forgive him all faults: appeareth in his Epistle to Philemon written only for that purpose, and upon that occasion. 1.10.  
How greatly God doth and ever hath detested the cruelty o● masters towards their servants, it appeareth in the Prophet Esay: who saith, The Lord himself will rise against the wicked and froward man, and all his household. Esay. 31.2. And in the Prophet's Malach. The Lord will cut off the master that doth transgress his his holy law. Mala. 2.12. Again, I will come near to judgement and be a swift witness against those that oppress the stranger, & wrongfully keep back the hirelings wages: and fear not me saith the lord Malach. 2.12.3.5.  
Yea how grievously God plagued both Prince and people for their cruelty towards their servants: it may appear, if you will vouchsafe to read the 34. Chapter of jeremy the Prophet.  
A righteous man regardeth the life of his cattle (much more the life of his servants,) but the ungodly have cruel hearts both to the one and the other. Prou. 12.10.  
be diligent to know the state of thy flock & cattle, & look well to thy herds: for riches remain not always, nor the crown endureth for ever. Pro. 27.23. For if thou be diligent to preserve the gifts of God, which he doth give thee of his goodness towards thee, than thy hay shall grow, & the grass come up, and herbs to gather in the mountains: yea thy lambs shall bear wool to clothe thee, & for thy goats thou shalt take money, to maintain thy housewifry. Thou shalt have goats milk enough, I say to feed thee, and to uphold thy household, and to sustain thy maidens. Pro. 27.25.  
If thou have cattle, look well to them: and if they be for thy profit, keep them with thee. Eccle. 7.42.  
Be not ashamed to set a good lock, where may hands are: and if thou give any thing by number or weight, to put all things in writing, both that that is given out, & that which is received again. Eccl. 42,7.  
Take heed of them, that be of thine own household, and look wisely about thee. Eccle. 32.22. For a man's enemies are they of his own household, Mich. 7.6. Mat. 10.36.  
Ask no counsel of the slothful for any labour, nor of an hireling, for the finishing of a work: nor of an idle servant for much business. Eccle. 37.11.  
The fodder, the whip, and the burden belong unto the ass: & meat, correction, and work unto thy servant. If thou set thy servant to labour, thou shalt find rest, but if thou let him go idle, he shall seek liberty. Send him to labour therefore, that he go not idle about. For idleness bringeth much evil. Eccle. 33.23.  
Give not thy servant too much pre-eminence over those things which he cannot use aright. For pleasures are not comely for a foole● much less for servants to have rule over their betters. Prou. 19.10.  
He that delicately bringeth up his servant from his youth, at length he will be even as his son or master. Prou. 29.21.  
Through slothfulness the roofs of the house go to decay, and by the idleness of the hands, the house droppeth through, or it raineth into the house. [Therefore keep thy servants evermore well occupied in some good exercise to common or private profits] Ecclesiastes. 10.18.  
The hand of the diligent shall bear rule, but the idle shall be under tribute. Prou. 12 24.  
Master's ought to be affected towards their servants, as towards their children: and to love them unfeignedly for virtues sake: as appeareth. 2. Kin. 5.13. etc. And as the Centurion did. Mat. 8.5.  
The Master or Dame ought not to think scorn of their servants advise, nor to refuse their counsel, if it tend to the glory of God, and their profit: aster the example of Pharaoh, who followed josephes' counsel in providing corn against dearth, Gen. 41.47. Of Naaman the Syrian, who went & washed himself at their request as the prophet bade him. 2. King. 5. 13. And of Abigail nabal's wife, who with all speed followed her servants counsel, to pacify the wrath of David conceived against her husband and all his household. 1. Sam. 25.17. And of job, who never contemned the judgement or good counsel of his servants or maidens, neither did oppress them, nor stand in contention with them: but being always moved with Christian pity towards them, as he that remembered his servants were made of the same earth, and cast in the same mould of the woman with him, he always used them as God's good creatures, lent unto him for his necessity, & never either in word or deed would ever abuse them. job. 31.13.  
If thou have a good servant, entreat him as thy brother. For thou hyast need of him as of thyself: if thou entreat him evil, and he run away, as Hagar did from Sara, wilt thou seek him? Eccle. 33.24.  
If thou have a faithful servant: let him be unto thee as thine own soul. For in blood hast thou gotten him: so was the Centurion's servant unto him, as appeareth in that he prayed Christ so hearty for him, Mat. 8.5.  
For God oftentimes blesseth and prospereth the wicked for the godly servants sake; as he did Laban for jacobs' sake, Gen. 30.27. and Potipher for josephes' sake. Gen. 39.5. Saul for David's sake. Achab for Obadias' sake. 1. Kin. 18.7.  
The master may require an oath obedience, loyalty, and faithfulness in his business of his servant. So did Abraham Gen. 24.2 41.  
But they must not look to be obeyed in all their wicked and ungodly commandements, no more than Saul was obeyed of his servants, at what time he commanded them to kill all the lords Priests. 1. Sam. 22.17. Or of his Page that was commanded to thrust him through. 1. Sam. 31.4. More than Potiphars' wife that commanded joseph to lie with her. Gen. 39.13.  
It is an horrible fault for the Master or mistress to entice or solicit their servants to sin in adultery: as Potiphars' wife did her man joseph. Gen. 39.13. Or to eat the gains gotten by their servants lying tongues: as many do in the world at this day, & which thing David would in no wise do. For he said, that that is to eat & drink the blood of their servants, and to make merchandise of their bodies and souls, read. 2. Sam. 23.17. 1. Chro. 11.19. Or to rage's against the professors of the Gospel, & seek to do them all the hurt and mischief they can possibly devise or procure: as we read Alexander the Coppersmith did. 2. Tim. 4. 14. And also the Sorceress of Phillipie, who when Paul cast out the evil cosining spirit of the Devil out of her maid, that cried after him, she thereby perceiving the hope of her gains to be gone, which her maid was wont by that spirit of divination to get her Mistress: ran furiously upon Paul and Silas, and brought them before the Magistrates, who whipped and beat them with rods, as troublers of their city. Read Act. 16.16.  
If a master or mistress delight in lies, all her servants are wicked and ungodly. Prou. 29.12.  
But Elisha like a godly man punished the bribery, covetousness, and lying of his servant Gehezi: as appeareth, 2. King. 5.27.  
It is a thing irksome to men, burdensome to the earth, and intolerable in a common wealth, for the master to marry his maid, and make her heir to her mistress: or the mistress to marry her man and cause her servant to bear rule, yet too too much used in these our corrupt days. Pro. 30.22. But the offender by God's secret judgements is well punished therefore, as daily experience proveth.  
Beware of a talebearer, a blasphemer, and a contentious servant, of an idle body, & flitting fellow that useth to have many masters, and rid such quickly out of thy house. Prou. 6.20.8.27.  
Cast out also the scornful person out of thy dwelling, so shall strife go out with him, yea all variance, contention, and slander shall cease. Prou. 22.10.  
Hate such as are unfaithful, and let the froward in heart departed from thee. Know thou no wicked person. Who so privily slandereth his neighbour, him reject. Who so hath a proud look and haughty stomach, do not suffer him to rest with thee: let thine eyes look upon such as be faithful among thy servants, and let them dwell with thee who so leadeth a godly life, let him be thy servant. Suffer no deceitful person to dwell in thy house. He that telleth lies permit him not to tarry in thy sight. Give thyself wholly to wisdom & uprightness, show thyself a favourer of virtue and virtuous servants, & a foe to all vice and vicious persons, and do thy best to punish vice, both in thyself and those that thou hast care of, & that betimes without all delay, so shall all inconveniences be prevented, God's plauges averted, and thyself and his Church benefited, to his glory, and thy perpetual praise in Christ. Psal. 101.  
Those that are faithful and diligent in thy service, are to be cherished, and made much of, yea to have more authority committed to them: but those that thou findest loiterers and negligent in doing their duty, those thrust out of thy doers as unprofitable, as that noble man did in the parable. Luk. 19.12.  
It is a thing very necessary & profitable for all masters to look well to their affairs: and to call their servants that have charge under them often to an account and reckoning before they run too far in arrearages: and if they find any faulty, yet to deal charitably, liberally, and conscionably with those servants that are behind in their accounts, & not able to pay or discharge their debt: as we may read● in the parable of the King. Mat. 18.23. And as we example in that Heathen king Pharaoh, who took occasion every year once (as upon his birth feast day, which he made accustomably every year unto all his servants,) to examine their trespasses and faults done against him: to the end that those whom he found faulty, he might punish them accordingly: and those that had not offended him, he might promote to higher offices, & give them greater rewards to encourage them in well doing: which example would God all masters & rulers would imitate to the glory of God. Gene. 40.20. Then should we not have our houses so full of idle serving men, nor our prison so farced with condemned debtor, nor our Country so full of idle Rogues and beggars.  
It is the part of all godly masters to bear charitably with their servants infirmities, and to use them courteously and gently at the first, the better to win them by little and little to their obedience, after the example of Christ. Mat. 9.14.  
Some masters being moved with covetousness, had rather venture their lives by posting after a runnaga●e servant, then lose the worldly profile, which they had by their servants: as Shimei did. 1. King. 2.36.  
A Godly man or woman will never be persuaded or counseled by their servants, to do any wicked or ungodly thing against the will of God and his prince: after the example of job, whose servants could not move him to be revenged of his enemies. job. 31.31. And of David. 1. Sam. 26.9.24.5.6.  
Finally, the master or mistress, ought not through covetousness to esteem more of his own profit, then of his honesty, and upright dealing towards his seruants● as by cruelty or deceit to defraud, to withhold their wages from them, that have dealt faithfully with them. For that rather savoureth of cruelty then of equity: to change the servants wages, to withhold it upon light occasion, or to require at their servants hands to make good and restore, whatsoever is torn & last, stolen or embeseled, through others default, or otherwise not through their servants negligence: as did Laban to jacob. Gen. 31.  
But at the end of the servants term, the master ought to let him departed quietly, and liberally to pay him all his wages: specially if he perceive that God hath blessed him by his servants faithful service, that the servant may travel for his own house another while also, knowing that the order of nature so requireth, that every one provide for his own family. Neither will God have the servant defrauded of his just reward, nor to be hurt unjustly any manner of ways, either in deceiving them of their wages, compelling them to serve longer than it is covenanted or their term lasted, or when their years are expired, to send them away empty handed. For that God that saw all the covetous dealing of Laban to jacob doth still behold all ungodliness and wrong, and his eye evermore observeth what injury soever that masters think or do towards their servants. Therefore ye masters take heed I say, that ye do nothing to your servants but that which is just, lawful, & right. For surely the master whose conscience is guilty of the contrary, & of such misbehaviour towards their servants, without satisfaction and amends made unto their servants shall undoubtedly be punished and rebuked of the Lord to his shame: as that cruel hypocrite, hard and covetous man Laban was, Gen. 31.12.  
Yea God hath commanded thee, saying: the workman's hire and servants wages, shall not abide with thee until the morning. Levit, 19.13.  
When thou sendest thy servant out free, thou shalt not let him go away empty, but shalt give him a liberal reward of thy sheep, and of thy corn, and of thy wine, and of that wherewith the Lord hath blessed thee, and remember that thou wast a servant thyself in the land of Egypt, etc. Deut. 15.12. Exod. 21.  
Thou shalt not oppress an hired servant that is needy and poor: by withholding his wages from him, that he hath earned by his work: neither of the stranger that is in the land, nor of thy brethren. Thou shalt give him his hire for his day: neither shall the sun go down upon it. For he is poor, and therewith sustaineth ●he his life, lest he cry against thee unto the Lord, and that turn to be sin unto thee. Deut. 24.14. levit. 19.19.  
If I have with holden their wages (saith holy job:) that laboured for me, or grieved the souls of the men of my tabernacle, or be an extortioner, or briber, or cruel man: then let mine arm rot from my shoulders. job. 31.13.  
Let not the wages of any man, which hath wrought for thee, tarry with thee, but give him it out of hand. For if thou serve God he also will pay thee. Tob● 4.14. Yea Tobit rather added and increased the wages of his man, than diminished one jot for his faithful service; as a most thankful master, requiting so painful a servant in his business. Tob. 5.8.12.1.13.1.  
judith also at her death made her maid Abia free, because she had faithfully and truly served her all her life. judith. 16.23.  
Alexander king of Macedon also in his death bed distributed his kingdom liberally among all his chief servants, whom he had brought up of children, and they reigned after his death in his room: as appeareth. 1. Macha. 1.7.  
For equity and liberality is to be used indifferently to all servants, as appeareth in the parable of the householder. Matthew. 20.1.  
And to him that worketh, the wages is due, not by favour, but by debt, and to be paid therefore unto thy servant without grudging. Rom. 4.4. Because the workman is worthy of his meat. Math. 10.10. And the labourer is worthy of his wages. Neither shalt thou mosel the mouth of the ox that treadeth out the corn. 1. Timoth. 5.18.  
Finally, I will come near to judgement and be a swift witness against those that wrongfully keep back the hirelings wages: and oppress the stranger, and fear not me saith the Lord of hosts. Malach. 3.5.   

The duty of handmaids and servants towards their Masters and Dames.  
LET every one abide in the same vocation wherein he is called: art thou called being a servant, care not for it. [For although god hath called thee to serve in this life, yet think not thy condition unworthy for a Christian, but rejoice that thou art delivered by Christ from the miserable slavery of sin and death] But if thou mayest be free use it rather. For he or she that is called of the Lord being a servant, is the Lords freeman or fréewoman: Likewise he or she that is called being free is Christ's servant. ye are bought with a price, be not servants of men. Brethren, let every man wherein he was called, therein abide with God sincerely, as in the presence of God. 1 Cor. 7.20.  
Let every servant be subject to his governor. For there is no power but of God, of whom the powers and governors that be are ordained. Whosoever therefore resisteth the authority of the governor or master, resisteth the ordinance of God, and they that resist, shall receive unto themselves judgement, even both the punishment of the judges and Magistrates, and also the vengeance of God: neither are masters or governors to be feared of servants for good works, but for evil: wilt thou then be without fear of thy Master or governor, do well then, (and be faithful & diligent in thy service) so shalt thou have praise of the same. For he is the minister of God for thy wealth: but if thou do evil (and be stubborn & rebellious,) then fear, for God hath not given him authority over thee in vain. Wherefore ye servants must be subject & obedient unto your masters, not because of wrath or for fear only, but also especially for love & conscience sake. Rom. 13.1.  
Servants, be obedient unto them that are your bodily masters, according to the flesh, (and have dominion over your bodies, but not over your souls: and that) in all things with fear & trembling, in singleness of heart, as unto Christ: not with service to the eye as men pleasers, but as the servants of Christ, doing the will of God from the heart, with good will: and whatsoever ye do, do it hearty as to the Lord, and not unto men: knowing that of the Lord ye shall receive the reward of the inheritance, whether ye be bond or free. For ye serve the Lord Christ: but he that doth wrong, whether he be master, or servant, shallbe sure to receive (punishment) for the wrong that he hath done. For there is no respect of persons with God. Ephe. 6.5. Col. 3.22.  
ye servants give ye duty, to whom ye own duty: fear, to whom fear belongeth: honour, to whom ye own honour: and service, to whom service appertaineth● and own nothing to any but love. For he that loveth fulfilleth the law. Rom. 13.  
Let as many servants, as are under the yoke (of servitude:) count their masters and dames worthy of all honour, that the name of God & his doctrine be not evil spoken off: & they that have believing masters, let them not despise them, because they are brethren: but rather do service, because they are faithful and beloved, and partakers of the benefit, that is, of the grace of God: as their servants are, and having the same adoption. 1. Tim. 6.1.  
Obey them that have the oversight of you, and submit yourselves; for they watch for your souls as they that must give as accounts, that they may do it with joy, and not with grief: for that is unprofitable for you. Heb. 13.17.  
Let servants be subject to their masters, and please them in all things, not answering again, neither pickers, ●ilchers, or stealers from them: but that they shall show all good faithfulness and truth towards them, that they may adorn the doctrine of God our Saviour in all things. Tit. 2.9.  
Servants, be ye subject to your masters and mistresses with all fear, not only if they be good and courteous: but also though they be froward and ●estie, for this is thank worthy, if you for conscience sake towards God knowing, that God layeth this necessity or charge upon you, endure grief, and suffer wrongfully. For what praise is it if when ye be buffeted for your faults, ye take it patiently (knowing that ye have well deserved it) but if when ye do well, ye suffer wrong, & take it patiently (at your masters or dames hand, without any murmuring, grudging, resisting, taunting or answering again) this is acceptable to God (your revenger) for hereunto are ye called. Yea Christ himself also suffered for us, leaving us an example, that we should follow his steps, who did no sin, neither was there guile found in his mouth, who when he was reviled, reviled not again: when he suffered, he threatened not, but committed it to him, that judgeth righteously. 1. Pet. 2.18. Even so do ye knowing that God's eye observeth what injury soever your masters or dames either think, say, or do against you, so revenge it.  
ye servants, let your love to God and man whom ye serve, ●ée without dissimulation, abhor that which is evil, & cleave diligently unto that which is good. be not slothful to do your service, but be faithful in heart, and fervent in spirit serving the Lord, rejoicing in hope of God's blessing, patiented in your sufferings, & continue in fervent prayer, both for yourselves & your masters. etc. Rom. 12.9. etc.  
O ye servants, know ye not, that to whomsoever ye hire & give yourselves, as servants to obey, his servants ye are, to whom ye obey: whether it be of sin unto death, or of obedience unto righteousness: yes, be ye well assured, that ye cannot be just, which do not obey God, and in him your bodily masters and dames, and that eue● from the heart unfeignedly, as the true servants of righteousness: and as those that wholly give them their members as servants to holmes, cleanness, & all manner of godliness, remembering that the wages of sin is death to all that give their members as servants to uncleanness, disobedience, and iniquity, to commit iniquity upon iniquity. Rom● 6.16.  
No man can serve two masters. For either he shall hate the one, and love the other: or else lean to the one and despise the other. Mat. 6.24.  
The eyes of a manservant must ever look unto the hand● of his master, and be diligent to attend upon them: and the eyes of an hand maiden must look unto the hand of her mistress, to wait attentively upon her: and they both ought continually to wait upon the Lord their God, and call upon him for mercy and grace, to accomplish their duties to his glory. Psal. 123.  
A discreet servant shall have rule over a lewd son, and he shall divide the heritage among the brethren: that is, shallbe made governor over the children. Prov. 17.2.  
That servant that honoureth not the son, the same honoureth not the ●ather his master which hath entertained him. john. 5. 23.  
He that keepeth the fig tree, shall eat the fruit thereof: so he that waiteth diligently upon his master shall come to honour. Pro. 27.18.  
Seest thou not that they which be diligent in their business, stand before Kings, and not among the simple people. Prou. 23.29.  
Unto the servant that is wise, shall they that are free do service. Eccle. 10.26.  
He that is wise in his business, shall find good: and he that trusteth in the Lord, he is blessed. Prou. 16.20.  
Who so is a faithful and wise servant, him shall his master make ruler over his household to give them their portion of meat in due season: yea, blessed shall that servant be whom his master when he cometh shall find diligent, watchful, and faithful in doing his duty. For verily he shallbe made ruler over all his master's goods. Mat. 24.45.  
But as for the evil & froward natured servant, which saith in his heart: ●ush, my master doth defer his coming, & beginneth to smit● his fellow servants and maids, & to eat and drink with the drunk, and to be drunk also with tippling & banqueting in his master's absence: that wicked servants master will come in a day when he thinketh not, & at an hour when he is not aware of, and will cut him off, and thrust him out of his doors, and give him his portion with hypocrites and rebels. Math. 24.25. Luke. 12.42.  
The good servant, that hath been faithful over little of his master's goods, & employed it to the best commodity & most profit of his master, that he could in way of honesty & good dealing, shallbe made ruler over much, & be received into his master's house to be partaker of the same true gotten goods & commodity with joy. But that evil & unprofitable servant, that shall impudently say thus: master, I know that thou wast an hard man, reaping where thou sowedst not, & gathering where thou strowedst not: I therefore being afraid of thy cruel & hard dealing, went & hid my talon, or goods which thou deliveredst me, in the earth, behold yet here is thine own, but without any increase or profit. That slothful and idle servant, I say, that hath been nothing profitable to his master, nor advantaged him aught towards his meat, drink & wages, shall have that taken away, which was given him to use, and he shallbe cast out as an unprofitable member, into utter darkness: where shallbe weeping & gnashing of teeth, as it is in the parable. Math. 25. 14. Luke. 19.12.  
The diligence of the servants to please their masters, causeth them to become most dear unto their masters & dames, & to lack nothing that may do them good: as ye may read of the Centurion, who gave this good report of his servants for their diligence, that he could not so soon bid them go, but they ran: come, but they made haste & came: do this, or that, but they did it faithfully: and therefore he made his earnest prayers unto God for them when they were sick to heal them: neither did they want any thing that was necessary for their preservation or maintenance. Mat. 8.9.  
A servant or labouring man that is given to drunkenness, shall not be rich, & he that maketh not much of small things committed to his charge, shall fall by little & little into poverty himself. Eccle. 19.1.  
The Ceremony, that was used in old time, that the servant should put his hand under his master's thigh, & swear unto him fidelity, declareth the servants obedience towards their masters, that they should vow to be faithful, loyal, & true unto them in all their affairs: as appeareth Abraham's servant did Gen. 24.2.9. And that they should diligently pray & praise God for their master & all his: they have example in the same Abraham's servant, who did so. Goe 24.12.47.  
The fidelity, that all godly servants own to their masters and dames, aught to cause them ever to prefer their master's business and affairs to their own necessity: as did that good old servant of holy Abraham, who would neither eat nor drink until he had done his master's affairs thoroughly. In whom also is lively set forth the condition and obedience of all faithful and trusty servants, for imitation and example to be followed of them. Gen. 24.33. As also in the person of jacob, that served Laban so faithfully many years. Gen. 30. And in the person of joseph, the faithful, virtuous, & chaste servant of Potipher's: Gen. 39.41. And in the holy man David, that so often endured the cruelty of his master king Saul. 1. Sam. 20. etc.  
That they are blessed, which have their education with good men and serve them faithfully: it doth appear by josua that godly servant of Moses, who being brought up ever under so holy a Prophet of God, was by that means, and the providence of God made meet for the high calling of governourship, after the death of his Master Moses over all the people of Israel: as ye may read josua. 1.1.  
A good servant will both honour & fear his master: as the child doth his father, saith the Prophet. Malach. 1.6.  
He that hath knowledge will not grudge when he is reform, or corrected for his faults: & the ignorant and reckless servant shall not c●me to honour. Eccle. 10.26.  
A soft answer, & mild word, given by the servant putteth away the wrath of an angry master: but grievous & reproachful words, with ●aunt for taunt, stirreth up strife more & more to their further punishment and God's displeasure. Prou. 15.1.  
A foolish servant despiseth his master's instruction: but he that regardeth correction and will amend for it, is prudent. Prou. 15.5.  
A scorner loveth not that master that rebuketh him for his faults: neither will he tarry with the wise. Prou. 15.12.  
He that refuseth instruction, despiseth his own soul: but he that obeyeth correction getteth understanding. Prou. 15.32,  
A servant, that is of a servile & rebellious nature, will not be chastened with words: though he understand and know what to do, yet he will not regard the patience of his master nor seek to please him by doing his duty. Prou. 19.19.  
He that hateth to be reform, his life shallbe shortened: and that servant that abhorreth babbling & repeating of words quencheth wickedness.  
He that refraineth his tongue may live with a troublesome man, and he that hateth babbling, & murmuring shall have less evil done unto him. Eccle. 19.5.6.  
Declare not thy masters or mistress secrets or manners, neither to friend nor foe: If thou knowest aught amiss by them, let it die with thee, & reveal it not for any opportunity: so shalt thou be sure to find favour both before God & man. Eccle. 19.7.8. It was a great grief & shame to Susanna's servants to hear their mistress slandered or reproached with any dishonesty or incontinency of life: as appeareth. Sus●n. 1.27.  
If a servant say stubbornly unto his master, I will not do as it pleaseth thee, though afterward he do it, yet shall he displease him that nourisheth him. Eccle. 19.21.  
That servant, that knoweth his masters will and doth it not accordingly, shallbe beaten with many stripes: but he that knoweth it not, & yet doth commit faults worthy of stripes, shallbe beaten but with a few strokes. Luke. 12.47.  
It is much better to reprove, than to bear evil will: and he that acknowledgeth his fault, shallbe preserved from further hurt.  
O how good a thing is it, when thou art reproved to show repentance and humility, and to promise amendment and obedience: for so shalt thou escape wilful sin. Eccle. 20.2.4.  
Who so hateth to be reform is in the way of sinners: but he that feareth the Lord, converteth the heart, & abhorreth stubbornness. Eccle. 21,6.  
A foolish servant will not suffer himself to be taught, and there be some too witty to increase bitterness. Eccle. 21.12.  
For a servant, that is oft punished cannot be without some scar, no more than he, that nameth and sweareth by God continually, can be faultless Eccle. 23.10.  
A murmuring and grudging servant, that is envious at his master's liberality towards his fellow servants, deserveth due reprehension & rebuke, as appeareth in the parable. Math. 20.11.13.  
Yea, it is vile impudency and malapert arrogancy, & a thing utterly to be abhorred of all maids, and servants to reproach their master's children with their faults to their faces, and to check or taunt them with unseemly terms: as raguel's maids did his daughter Sara: much more impudency is it for the maid to use reproachful words to her mistress herself, read the story of Sara Tobit. 3.9.  
Seek not excuses when thou shouldest do thy work, neither be ashamed thereof through pride in the time of adversity: for better is he that laboureth and hath plenty of all things, than he that goeth gorgeously & seeks his dinner, or wanteth bread. Eccle. 10.27.  
He that is slothful in his work, is even the brother of him that is a great waster. Prou. 18.9.  
Solomon deriding them that invent vain excuses, because they would not do their duty, saith: The slothful servant saith, O there is a Lion without, I dare not go for fear lest I be slain in the street. Prou. 22.13.26.13.  
As the door turneth upon the hooks or hinges, so doth the slothful servant upon his bed, and is l●th to rise early to go about his business. Prou. 26.14.  
A slothful hireling hideth his hand in his bosom, and it grieveth him to put it out again to his mouth. Prou. 26.15.  
The sluggard is wiser in his own conceit then seven men that can render a reason. Prou. 26.16.  
As Vinegar is to the teeth, and as smoke is hurtful to the eyes, so is the slothful servant to them that he serveth: for he is but a trouble and grief unto his master or mistress, that setteth him about any business. Prou. 10.26.  
It is a shame for the servant to be idle, & live at pleasure & in delights when he seeth his master work and take pains: such an honest servant was Urias, who utterly refused to live at ease in David's court, so long as his captain joab traveled in warfare, read 2. Sam. 11.11.  
The diligent and faithful servant, that truly dischargeth the trust that his master hath put him in, shall be well rewarded: but the idle and sluggish servant that neglecteth his duty and is void of all care to do his business faithfully is without all excuse, and shallbe judged of his own evil deeds: as appeareth in Luke. 17. 17.22.  
Servants, be content with your wages: & accuse not your fellows falsely or unjustly. Luke. 3.14.  
For the unmerciful, brawling, and currish natured servant, that hath no pity on his fellows, but most cruelly & despitefully useth and entreateth them both within & without his master's house, shall surely be cast out a doors, and put in prison: where he shall become slave to the gaylor, till his cruelty be well revenged: as appeareth in the parable. Math. 18.28.  
Wicked servants do many evils unknown to their masters: as did the servants of Abimelech that stopped Abraham's wells of water, unwitting to their Lord & master, whereby grew great strife & contention: as appeareth. Gen. 21.26.  
The servant, that through vile covetous bribery & lying, slandereth the word of God and profession of his Gospel, shall surely be plagued as was Gehezi, that lied unto his master Elisha, etc. as appeareth. 2. Kig. 5.21.  
A thief is better than a servant accustomed to lie: but they both shall have destruction to heritage. Eccle. 20.24.  
The conditions of a lying servant are ever unhonest, & their sham● is ever with them. Eccle. 20.25.  
That servant which either of malice with judas, or of rashness with Peter (or David's servants 1. Sam. 24.5.) shall persuade his master to resist the will of God, & to do any thing contrary to his word, is to be accounted as a limb of Satan, & an utter enemy to his master & all godliness: read Math. 16.22.  
Yea the day shall come that I will visit all those that dance upon the threshold so proudly, which fill their master's houses by cruelty and deceit, saith the Lord: who hereby threateneth the servants of the rulers & magistrates, which invade other men's houses & possessions, & rejoice & leap for joy, when they can get any pray to please their master withal. Zephani. 1.9.  
It is plain robbery and theft for the servant to take away the good name of his master, or the honour & praise that he hath deserved, or is due unto him: this would not joab take from David, as appeareth. 2. Sam. 12.28.  
That servant, that is put in trust with all his master's goods, & yet deceiveth him, is a most unthankful wretch, & shall surely be plagued: this would not joseph do for no temptation, as appeareth. Gen. 39. 8●  
The servant that feareth God, and standeth in awe of his judgements as joseph did, shall do no wicked nor villainous act towards his master or mistress for any temptation or allurements, read P●tiphers wife. Gen. 31.8.  
No servant is bound to obey the wicked commandments of his Lord or master, but stoutly in the fear of the Lord he ought to resist and refuse them, because there it is better to obey God, than man: as did the servants of Saul, who refused to kill the priests of the Lord at their king's commandment. 1. Sam. 32.17. & as did his armour bearer, who refused to thrust him thorough. 1. Sam. 31.4.  
A faithful servant will not slick to venture & hazard his life and limbs for his master's preservation, health, & safeguard: so did David's men, as appeareth. 2. Sam. 23.16. And also Ittay his servant. 2. Sam 15.21. and Peter Math. 26.35. john. 18.10.  
The servant that betrayeth his master for rewards, or conspireth the death of their master or mistress, or otherwise riseth up against them to hurt or molest them, shall be sure never to escape Gods heavy judgements, but for their rebellion and treason come to a fearful and horrible end with judas. Math, 26. & 27.5. Act. 1.18. and with john. 22. King. 9.14. and Zimri. 1. King. 16.9.  
Yea rather it is the part of every faithful servant, if they shall see or understand of any peril, dangers, or mischief to be coming towards their masters: forthwith to tell & utter them to their masterand give them the best counsel they can to the end he may wisely in time prevent them to his further safeguard: for so did the good servants of Bethsaba. 1. Sam. 25.14. and of Naaman. 2. King. 5.13. & of David 2. Sam. 18.3. and as joseph did to Pharaoh. Gen. 41.33.  
Pleasure is not seemly for a fool, much less for a servant to have rule over princes. Neither is the free use of things to be committed to him that cannot use them aright. Prou. 19.10.  
Yea, it is a thing hateful both to God & man, for an handmaid to presume to be heir to her mistress: read more Eccle.  
Art thou forced with Hagar to start or run away from thy Dame for her rough dealing with thee: O yet with the same Hagar, call to God for help & succour, & return home again to thy Dame, & humble thyself under her hand as she did, or at least procure some good friend to write in thy cause to reconcile thee again to thy master, as Onesimus did. S. Paul to his master Philemon. 1.10. For the severity of the dame or master should not make the servant desperate, nor to neglect her duty, nor to renounce all obedience, but patiently to endure correction, and by all means to seek reconciliation: as Hagar did. Gen. 16.4.9.  
Yea, though thy master change thy wages never so oft, & be somewhat sharp and hard unto thee: yet serve thou constantly & faithfully, & have patience, neither do thou start away for any light occasion offered: but call upon God & trust in him: so shall he not suffer thy master or dame to hurt or abuse thee. Gen. 31.7.  
For surely, the property of all good servants is, patiently to tarry out all their term of years, for which they are bound: yea to endure correction, labour and hardness, as the heat by day & the cold by night, utterly to abandon all niceness, & to forbear all vain pleasures & idleness. Moreover, to look diligently to their master's goods, that nothing perish under their charge by their negligence or default, if any thing be wasted, stolen, or lost by their carelessness, to make it good & restore the same, or the value thereof to their master's contentment. To use no churlish or ●itter speech unto their betters & governors, to content themselves with their wages, & when they depart, to go away quietly & carry nothing with them of their master's goods: but that which is their own. Thus did that godly man jacob, as ye may read at large, Gen. 31.38. whose example I would wish all godly servants to imitate: So should God testify for their righteous service by rewarding them, and blessing them in their own houses: as he did the same jacob, & many others. Gen. 30.26. Yea, so should God for their sakes also, bless & prosper their master & all his household, as he did Laban's for jacobs' sake. Gen. 39.5.8. & Pharaoh for joseph's sake. Gen●  
For upon the faithful servants and maidens, in those days will I power out my spirit saith God. joel. 2.29.  
But the servant, that wasteth his master's goods wilfully, shall suddenly be called to an account of his Lord & master, and being found faulty and culpable, shallbe utterly thrust out of service, and be forced to make this, or the like pitiful moan, and woeful lamentation: & say, alas, alas what shall I do, for my master hath put me away: I can neither dig nor labour with my hands to get mine own living, and to beg I am ashamed, to steal I dare not, alas what shall I now do, what shall I most wretched caitiff do: and who will now● receive me into their house and service. etc. Luke. 16.1.  
The servant abideth not in the hous● for ever, but is made free at the term of his years: but the son abideth ever, this is the and difference between a servant a son. joh. 8.34.  
Happy is he that hath not served such as are unworthy of him. Eccle. 25.8.  
ye servants, ought not to look for thanks at your master's hands, as though he were bound so to do, because ye have done that which your master commanded you to do: for when ye have done all those things which are commanded you: yet say, we are unprofitable servants, w● have but done that which was our duty to do. Luke. 17.9.10.   

Of divorcement judicial and voluntary separation, and for what cause a woman may or aught to be divorced and for what● not by God's word.  
WHen a man taketh a wife and marrieth her, if so be she find no favour in his eyes, because he hath espied some filthiness in her: then let him write her a bill of divorcement, and put it in her hand, and sand her out of his house, whereby God approveth not that light divorcement, but permitteth it to avoid further inconvenience & mischief, as appeareth afterward in. Math. 5.  
And when she is departed out of his house, and gone her way, and marry with an other man: and if the latter husband hate her (also) & writ her a letter of divorcement, and put it in her hand and send her away out of his house: or if the latter man die which took her to wife: then her first husband may not take her again to be his wife, after that she is defiled, and seeing that by dimitting her, he judged her to be unclean and polluted. For that is abomination in the sight of the Lord: and thou shalt not cause the land to sin, which God hath given thee to inherit. Deut. 24.1. etc.  
They say, according as it is written. Deut. 24.4. before. If a man put away his wife, & she go from him, and become another man's wife, shall he return again unto her? shall not that land be polluted, if h● take such one to wife again? but thou hast played the harlot with many lovers, yet turn again to me saith the Lord, etc. jere. 3.1.  
It hath been said. Deut. 24. before, (whosoever shall put away, his wife, let him give her a testimonial of divorcement: but I say unto you: whosoever shall put away his wife, (except it be for fornication) causeth her to commit adultery, (in that he giveth her leave to marry another by the testimonial.) And whosoever shall marry her that is divorced committeth adultery. Math. 5.31.  
The Pharasies came and asked Christ if it were lawful for a man to put away his wife, and tempted him, and he answered and said to them: what did Moses Deut. 24. command you? And they said: Moses suffered to write a bill of divorcement, and to put her away: then jesus replied and said. For the hardness of your heart, he wrote this precept unto you: but at the beginning of the creation, it was not so. For in the beginning GOD made them male and female, saying, for this cause shall man leave his father and mother, & cleave to his wife, and they twain shallbe one flesh, so that they are no more twain, but one flesh. Therefore what GOD hath coupled together, let not man separate. Mark 10. 2. etc..  
Again, in the house his Disciples asked him of this matter of divorce: and he said unto them, whosoever shall put away his wife, and marriage another, committeth adultery against her, for the second is not his wife, but his harlot.  
And if a woman put away her husband, and be married to another she committeth adultery against him. Mark. 10.12. For the second is not her husband.  
The woman is in subjection to the man, and bond unto him by the law unto him so long as he liveth. So that if while the man liveth, she take an other man, she shallbe called an adulteress. Rom. 7.2.3.  
Unto the married I command, not I, but the Lord: let not the wife depart from her husband. But and if she depart for hatred, dissension, anger, or any such light occasion, let her remain unmarried, or be reconciled unto her husband: and let not the husband put away his wife.  
But to the remnant I speak, and not the Lord, if any brother have a wife that believeth not, if she be content to dwell with him, let him not forsake her: and the woman which hath an husband that believeth not, if he be content to dwell with her, let her not forsake him. For the unbelieving husband is sanctified by the believing wife, and the unbelieving wife is sanctified by the husband, else were your children unclean: but now are they holy. But if the unbelieving depart, let him departed; a brother or a sister is not in subjection in such things done without cause: for God hath called us in peace. For what knowest thou O wife, whither thou shalt save thine husband? Or what knowest thou O man, whither thou shalt save thy wife? etc. But as God hath distributed to all, and called every one, so let him walk: for so ordain I in all churches. 1. Cor. 7.10.  
A woman ought to be the wife but of one husband at once, and therefore being justly divorced from her first husband, she ought not to marry again: for that were to the slander of the Church, as appeareth in widows. 1. Tim. 5.9.  
Thou, saith God speaking to priests, shalt not take to wife an whore, or one polluted, or have an evil name, or are defamed, neither shalt thou marry a woman divorced from her husband, because thou art holy unto God. etc. levit. 21.7.14. Ezech. 44.22.  
Every vow of her that is divorced, shall stand in effect with her, because she is not under the authority of man. Numb. 30.10. See more in the duty of husbands.   

Of Widows and second Marriage.  
She that is left alone, and to be counted in the number of true widows in deed, trusteth in God and continueth in supplication and prayers night & day. 1. Timo. 5.5. For so did Anna, the prophetess as ye● may read, Luke 2.36. and judith the widow of Manasses, judith. 16.  
Furthermore if any widow have children, or nephews, or kinsfolks, that are able to relieve and comfort her, she ought not to put the Church to any charge: but to seek comfort at her children's or kinsfolks hands: who as nature bindeth them, aught to nourish their mother, and to recompense their kindred. For that is an honest thing, acceptable before God, for the children & kinsfolk, to show godliness and liberality towards their own house and family. 1. Tim. 5.4.  
Also a widow, saith Saint Paul, ought not to be taken into the number of true widows in deed, under threescore years old, and that hath been the wife but of one husband, and well reported of for good works, and unless she have nourished her children, and lodged strangers, washed the Saints feet, ministered unto them that are in adversity, and except she have been continually given to every good work. For such things are commanded unto widows, that they may be blameless, and worthy the name.  
But the younger widows, which begin to wax wanton against Christ, and will marry to live in pleasure and delights, or which being idle, learn to go about from house to house, to prattle like busiebodies, and speak things which are not comely. Such wanton and idle widows. I say saith S. Paul, are dead being alive: because they are altogether unprofitable.  
Yea, they have all ready damnation, because they have broken their first faith, that is, they shall be punished with everlasting death and destruction both of body & soul: because they have not only thereby done great dishonour to Christ, in slandering his Church, and leaving their charge or vocation: but also broken their faith, and forsaken their religion professed. 1. Tim. 5. all.  
Every vow, oath, or bond of a widow wherewith she hath bound herself during her widowhood, to mortify herself, and humble her soul by abstinence, or other bodily exercise, shall stand in effect against her, (because the widow is not under the authority of man.)  
Also every vow, bond, or oath, that she hath made in her husband's life time, whereunto her husband did consent and agree too, by holding his peace, and not disallow of it when he first heard thereof: shall likewise stand and be of force against her after the death of her husband: but if her husband in his life time did ever disannul, or disagree unto any such vow, or bond of his wife, then after his death, his wife now being a widow, may lawfully break these vows and bonds, so by her made in her husbands life time, and it shall not be any sin for her so to do: for the Lord will forgive her: As appeareth, Num. 30.10. etc.   

Of second Marriage.  
THE woman is bound by the law of matrimony unto the man, while he liveth: but if he be dead, she is delivered and freed from the Law of the man, so that though she take another man to husband: she is no adulteress. Rom. 7.2.  
I would that all men were even as I myself am: but every one hath his proper gift of God, one after this manner, and another after that. Therefore (by permission, not by commandment) I say unto the unmarried, and unto the widows, it is good for them if they abide even as I do: but if they can not abstain, then to avoid fornication, let them marry: and every woman have her own husband. For it is better to marry then to burn (with the fire of concupiscence and lust). 1. Cor. 7.6,7.  
And the wife is bound by the law of Matrimony, as long as her husband liveth: but if her husband be dead, she is at liberty to marry with whom she will, only in the Lord: but she is more blessed if she so abide in my judgement, & I think that I have also the spirit of God. 1. Cor. 7.39.  
Refuse the younger widows (from taking the liberality of the poor) for when they have begun to wax wanton against Christ (forgetting their vocation) they will marry having damnation, because they have broken their first faith.  
Where note that the apostle meaneth such widows, which being justly divourced from their first husbands, marry again to the slander of the Church, and leave their vocation: for else he doth not reprove the widows that have been oftener married them once, where he saith: let not a widow be taken into the number under threescore year old, that hath been the wife of one husband. Yea I will therefore that the younger women marry and bear children, and govern the house and give none occasion to the adversary to speak evil. For certain are already turned back● after satan. 1. Tim. 5.11. etc.  
No widow, save the widow of a priest, might not be permitted to marry with any priest in the old law: as appeareth, levit. 21. 14. Ezech. 44.22.  
Naomie being not very old, and the wife but of one husband, yet after the death of her husband she would marry no more, but said she was too old to have an husband: as appeareth. Ruth. 1.12.  
Ruth also being a widow, and a young woman, was commended by Boaz, because she followed not young men to marry them, were they poor or rich, read her story. Ruth. 3.11.  
To conclude, many men desired Judith, when she was a widow, but none had her company to her dying day, after the death of her first husband manasses, she gave herself to contemplation, prayers, and good works, to the benefiting of her country and people: as appeareth. judith. 8.4.16,12.  
Likewise Anna the prophetess, having been married but seven years from her virginity, after the death of her husband, continued a widow fourscore and four years, serving God in the temple, with fasting, and prayer day and night: as ye may read in her life. Luke. 2. 36.  
Contrariwise, wydowhoodde was a burden to Thamar the wife of Er, therefore she cast away her widows apparel, and decketh herself brave to play the nought with juda, her father in law: as appeareth in her story more at large, Gene. 38.11.   

That widowehood is a plague of God upon the ungodly, & therefore to the comfort of the godly widows and orphans: let them read these comfortable sentences of the scripture following, gathered to this end, that thereby they seeing what care the Lord hath over them in this their desolate condition and state, as people least esteemed in the world, may the better attend unto their vocation in prayer and good works of the spirit, to the glory of his name, and their perpetual praise, and evermore fully trust and hang upon his providence, which never decayeth.  
IF my wrath be kindled, saith the Lord, against you for your oppression, then will I kill you with the sword, and your wives shallbe widows, and your children fatherless. Exod. 22.22.  
The children of the oppressor, though they be many, shallbe destroyed with the sword, etc. and his widows shall not weep nor lament for him. job. 27.13.  
Let the children of the oppressor and extortioner be fatherless, and his wife a widow, etc. let the iniquity of his father be had in remembrance with the Lord, & let not the sin of his mother be done away, etc. Psal. 109.8,13.  
Therefore shall the Lord, have no pleasure in their young men, neither will he have compassion of their fatherless, and of their widows. For because every one is an hypocrite and wicked. isaiah. 9.17  
The foolish woman saith in her heart, I shall be a Lady for ever, I am & none else, I shall not sit as a widow, nor desolate, again neither shall I know the loss of husband, or children, but shall be a lady and wise for ever: but hear, O thou nice an delicate dame, thou carelese and reckless woman, that art altogether given to pleasure and vanity: for because thou hast not set thy mind to godliness, nor remembered the latter end thereof. Therefore, both these two things shall come to thee suddenly on one day: namely, widowhood or disolation, and the loss of children, even in their perfection I say, shall they mightily fall and come upon thee for the multitude of thy sins and offences. isaiah. 47.8,9.  
I have wasted and destroyed my people (saith the Lord) yet they would not return from their (sinful) ways. Their widows are increased by me above the sand of the Sea (because I have slain their husbands) I have brought upon them the destroyer at noon day, etc. She also that hath borne many children hath been made weak, and lost all; her heart hath failed her, the sun hath failed her whiles it was day, she hath been confounded and ashamed: yea utterly dismayed in the mids of her prosperity, etc. jere. 15.7.8. etc.  
How do I remain solitary, and alone like a widow, we are underlings, even fatherless without father: and our mothers are as widows, etc. Therefore our heart is heavy for these things. Lamen. 1.1.5.3  
The widows of the wicked and rebellious people, shall either be slain, or never lament their husband's death, but suddenly be taken captives, & led away prisoners by their enemies: so that they shall have no time to lament and mourn for their desolation and widowehood. Psal. 78.6.4.  
Ye shall not trouble any widow, nor fatherless child, if you vex or trouble such, and so she call and cry unto mee● I will surely hear her cry, saith the Lord: and then shall my wrath be kindled, and I will kill you with the sword, and your wives for a just plague upon such oppressors, shall be widows, and your children fatherless. Exod. 22.22.  
Thou shalt not pervert the right of the stranger, nor of the fatherless, nor take a widows raiment to pledge. Deut. 24.17.  
They that cast out widows empty, and break the arms of the fatherless (that is, that not only do not show pity unto the widow and fatherless, but oppress them) even snares shall compass them round about, and manifold afflictions shall vex them. job. 22.9,10.  
Some wicked ones there be, that lead away the ass of the fatherless, and take the widows ox to pledge, and that doth evil entreat the barren, neither do they any good to the widow. Therefore such merciless men, shall not be pitied nor lamented when they fall, because they never pitied others. job. 24.3. 21.  
This is the heritage and portion of a wicked tyrant, and oppressor of widows and orphans with God: namely, his children, though they be many in number, shall be destroyed with the sword, and his posterity shall beg their bread: his remnant shall be buried in death and oblivion, and his widows shall not weep, nor any lament for him. job. 27.13.15.  
I delivered the poor that cried; and the fatherless, and him that had none to help him. The blessing of him, that was ready to perish, came upon me, and I caused the widows heart to rejoice, saith job, to signify what we ought to do also, if we will be counted in the number of the godly. job. 29.12.13.  
Yea, if I restrained the poor of their desire, or have caused the eyes of the widow to fail by long waiting for her request, or have eaten my morsetles alone, and the fatherless have not eaten thereof: for from my youth, he hath gone up with me, as with a father, and I have nourished him: and from my mother's womb, I have been a guide unto the widow, and maintained her cause, I have seen none perish for want of clothing, nor any poor, without covering: If I have lift up my hand against the fatherless and widow in the gate, to oppress them, and to do them injury, when I saw that I might help them: then let me be counted for a most wicked man, and let mine arm rot off, and body fall in pieces. job. 31.16.  
GOD he is a father of the fatherless, and a judge of the widows, even GOD in his holy habitation, maketh the solitary to dwell in families, and delivereth them that are oppressed. Psalm. 68.5,6.  
I will surely bless their widows with increase, and will satisfy the poor with bread. Psal. 132,15. This was performed in the poor widow of Sarepta. etc.  
Let the children of the oppressor and extortioner be fatherless, and his wife a widow, let his children be vagabonds, and beg their bread out of desolate places, let the extortioner consume all that he hath, and the stranger spoil his labour: let there be none to extend pity and mercy unto him, neither let there be any to show compassion upon his fatherless children and widow. Let his posterity be destroyed, and in the next generation following, let their names be quite put on't. Finally, let the iniquity of his father be had in remembrance with the Lord, and let not the sin of his mother be done away, but let them always be before the Lord, that he may cut off their memorial from the earth. Psal. 109.9.  
The Lord keepeth the stranger, he relieveth the fatherless and widow: (even all them that are destitute of worldly means and succour) but he overthroweth the way of the wicked. Psalm. 146.9.  
The Lord will destroy the house of the proud men: but he will 'stablish the borders of the widow that feareth and loveth him. Prou. 15.25.  
Learn to do well, seek judgement, relieve the oppressed judge the fatherless, and defend the widow. isaiah. 1.17.  
Woe be unto them, that decree wicked decrees, and write grievous things to keep back the poor from judgement, and to take away the judgement of the poor of my people: that widows may be their prey, and that they may spoil the fatherless. isaiah. 10.1.  
They execute not judgement for the fatherless and widow, nor for the poor of the land, and shall I not visit them for these things saith the Lord? to be avenged of such wicked doers. jeremy. 5.28.  
Thus saith the Lord, Execute ye judgement and righteousness, and deliver the oppressed from the hand of the oppressor, and vex not the stranger, the fatherless nor the widow. Do no violence, neither shed innocent blood in this place, etc. jere. 22.3.  
The wicked like Lions catch the pray, ravish widows, and devour men. Ezech. 19.6.7.  
In thee, O wicked city jerusalem, in thee I say, have they despised father and mother, in the mids of thee have they oppressed the stranger, in thee have they vexed the fatherless and the widow. Ezech. 22.7.  
Thus saith the Lord, Execute true judgement, and show mercy and compassion every man to his brother, and oppress not a widow, nor the fatherless, the stranger nor the poor. etc. Zacha. 7.9.  
I will be near to you to (heavy) judgement, and I will be a swift witness against the soothsayers, and all the adulterers, and against false swearers, and against all those, that wrongfully keep back the hirelings wages, and vex the widows, and the fatherless, and oppress the stranger, and fear not me saith the Lord of ho●es. Mala. 3.5.  
Come say the wicked, let us oppress the poor that is righteous, and let us not spare the widow, nor reverence the white hairs of the aged. Wisd. 2.10.  
Woe be unto you Scribes and pharisees, Hyppocrites, for ye devour widows houses, even under a colour of long prayer: wherefore ye shall receive the greater damnation. Mat. 23. 14. Mark. 12.40.  
There are a sort of hypocrites (saith Saint Paul) which creep into houses, and lead captive simple women laden with sins, and led with divers lusts, which women are ever learning, and never able to come to the knowledge of the truth. 2. Tim. 3.6.  
I tell you of a truth, (saith Christ) many widows were in Israel in the days of Elias, when heaven was shut three years and six months (and the men died by reason of the great famine, that was generally over all the land:) but unto none of those widows was Elias the Prophet sent, save unto a certain poor widow in Sarepta, a City of Sydon. Luke. 4.25. Whom God had commanded there to sustain him, as 1. Kings. 17.9.  
Honour widows that are widows indeed, that is, take care for them that are left alone, and have no manner of worldly means to help themselves with. But if any widow have either children or nephews, let them her children, friends, and kindred, learn first to show godliness and kindness towards their own house, and to recompense their kindred, for that is an honest thing, and acceptable before God. Contrariwise, if there be any that provideth not for his own, and namely for them of his household and kindred, he denieth the faith, and is worse than an infidel. 1. Tim. 5.3.  
Moreover, let not a widow be taken into the number of those, that shall have the relief of the Congregation, and be chargeable to the Church, under threescore year old, that hath been the wife of one husband, & well reported of, being continually given to every good work. And refuse the younger widows.  
But if any faithful man or faithful woman have widows, let them minister unto them, that is, let the child nourish his mother being a widow, or the kinsman or kinswoman, relieve her poor kinswoman, as nature bindeth them to their ability: and let not the Church be charged with relieving such widows that have wealthy friends, that there may be sufficient for them that are widows indeed, and lack friends and kinsfolks, & all other worldly helps and means, to secure them. 1. Tim. 5. all.  
When the number of the Disciples grew, there arose a murmuring of the Grecians towards the Hebrews, because their widows were neglected in the daily ministering and distributing of the alms among the poor. Acts. 6.1.  
Pure religion and undefiled before God, even the father, is this, to visit the fatherless and widows in their adversities, and to keep himself unspotted of the world. james. 1.27.  
The Lord accepteth not the person of the poor, but he heareth the prayer of the oppressed. The most high despiseth not the desire of the fatherless, nor the widow when she poureth out her prayer. Doth not the tears run down the widows cheeks? and her cry is against him that caused them, or wrong them out by violence, injury, and oppression, [for from her cheeks do they go up into heaven, and the Lord which heareth her, doth accept them, and put those tears into his bottle.] And the Lord [which is a judge of widows] will not be slack, nor the almighty [which is the God of vengeance] will not tarry long from them: till he have smitten in sunder the loins of the unmerciful, and avenged himself of the ungodly: till he have taken the multitude of the cruel, and broken the sceptre of the unrighteous: till he have judged the cause of the widow, and comforted the fatherless and oppressed with his mercy, and rewarded their enemies according to their deeds. Eccle. 35.13.   

The duty of old women.  
THe elder women likewise, teach and exhort, as mothers or matrons, that they be sober, honest, discreet, sound in faith, in love, and in patience, and that they be in such behaviour as becometh holiness, not false accusers, nor given to much wine: but teachers of honest things: that they may be able [both with doctrine and good example of life] to instruct the young women to be sober minded also, and that they love their husbands, that they love their children, that they be discreet, chaste, keeping at home, not running to and fro, without necessary occasion, which is a sign of lightness: that they be good, virtuous, and subject to their husbands, that the word of God be not evil spoken of, etc. Titus. 2.3.  
Cast away profane and old wives fables, & exercise yourselves unto godliness. 1. Tim. 4.7.  
Ye shall not use witchcraft, nor observe times. levit. 19.26.  
Let none be found among you, that maketh her son or her daughter to go through the fire, or that useth witchcraft, or is a regarder of times, or a marker or observer of the flying of fowls, or a sorceress, or a charmer, or that counseleth with spirits, or a soothsayer, or that asketh counsel of the dead, [as the witch of Endor did] for all that do such things are abomination unto the Lord, and shallbe stoned to death. Deut. 18.10.11.  
Thou shalt not suffer a witch to live. Exod. 22.18.  
Soothsaying, witchcraft, and dreaming is but vanity, and a mind that is occupied with fancies is as a woman that traveleth. Eccle. 34.5.  
The witch's children, and the seed of the adulteress and the whore, are both alike abominable and detestable to God. Esay 57.3.  
Three sorts of men [or women] my soul hateth, and I utterly abhor the life of them: A poor woman that is proud, and a rich woman that is a liar, and an old woman that doteth in lust, and is become an adulteress. Eccle. 25.2.  
Age is a crown of glory, when it is found in the way of righteousness [and is joined with virtue] else the wickeder they are, the more they are to be abhorred. Pro. 16.31.  
The crown of the aged & old folks is to have much experience, and the fear of God is their glory. Eccle. 25.34.  
Oh how comely a thing is wisdom unto aged folk, and understanding and prudency to men and women of honour. Eccle. 25.4.5.  
Speak thou that art the elder, for it becometh thee: but yet so that it be with sound judgement, and hinder not music: power not out great sentences, or words of importance, where there is no audience, & show not forth wisdom out of time. Eccle. 32.3.  
Oh how pleasant a thing is it when grey headed folks can behave themselves justly, and when the elders can give good counsel. Eccle. 25.5.  
The beauty of young women is their strength, and the glory of the aged is the grey head. Pro. 20.29.  
They that have gathered nothing in their youth, how should they find relief & sustenance in their age. Eccle. 25.3.  
They that are old in wicked life, the sins that they committed in their youth, shall come to light to their destruction, as in Daniel 13. 52. appeareth in the story of the two old lecherous judges.  
Though the wicked live long, yet shall they be nothing regarded, and their last age shallbe without honour. Wisd. 3.17.  
But though the righteous be prevented with death, yet shall he be at rest. For the honourable age is not that which is of long time, neither that which is measured by the number of years: but wisdom is the grey hair, and an undefiled life, is the old age. Wisd. 4. 7● 8.9.  
Therefore better is a poor and wise child, than an old and foolish woman that will not be admonished. Eccle. 4.13.  
Yea, it is no shame for the aged to learn of the young: but a great shame and rebuke for old folk to contend with youth, and to disdain to be instructed of them. Eccle. 42.8.  
Your strength is devoured and spent, yet ye know it not: yea grey hairs are here and there upon you: yet will ●ée not know them to be tokens of your manifold affliction for your sins. Hosea. 7.9.   

The worthy praise and due commendation of all godly wise women, with their virtuous properties, and commendable conditions.  
WHo so findeth a virtuous woman, and is joined with her in marriage as his wife, findeth a good thing, and is blessed, or receiveth favour of the lord Prou. 18.22.  
House and riches may a man have by the heritage of his fathers or elders: but a prudent wife, and discrete woman is the gift of the Lord, and cometh of him. Pro. 19.14.  
A virtuous woman, is a noble gift of God, which shallbe given for a good portion unto such as fear God. Eccle. 26.3.  
A faithful, honest, shamefast, and mannerly woman, is a double grace and a gift above other gifts: and there is no weight to be compared to her continent mind. Eccle. 26.15.  
A woman of few words, of a good heart, and a wife that is peaceable and wise, is a special gift of God: and there is nothing so much worth as a woman well instructed and nurtured. Eccle. 26.14.  
A wicked woman is given as a reward to a wicked man: but a godly woman is given to him that feareth the Lord. Eccle. 26. 24.  
He that hath gotten a virtuous woman hath a goodly possession, she is unto him an help like unto himself, and a pillar to rest upon. Eccle. 36.24.  
A wise woman is an heritage unto her husband. Eccle. 22. 4. 5.  
A wise and good woman is a rich portion of the Lord, yea her grace is above gold, and the gift of her honesty not to be valued. Eccle. 20.  
Happy and blessed is the man that hath a virtuous wife, for the number of his years shall be double. Eccle. 26.1.  
Well is he that dwelleth with a woman of understanding. Eccle. 25.  
A friend and a companion come together at opportunity: but above them both is a wife that agreeth with her husband. Eccle. 40.23.  
Three things rejoice my heart, and by them am I beautified before God and men. The unity of brethren, the love of neighbours, and a man and wife that agree well together. Eccle. 25.1.  
Children and the building of the city, maketh a perpetual name: but an honest woman is counted above them both. Eccle. 40.19.  
An honest woman maketh her husband joyful, and she shall fill the years of his life with peace. Eccle. 26.2.  
Whether the man be rich or poor, he may have ever a merry heart, and a cheerful countenance towards the Lord, that hath a good wife. Eccle. 26.4.  
For the grace of a good and loving wife rejoiceth her husband, and feedeth his bones with her wisdom and understanding. Eccle. 26.  
Yea, as the Sun when it ariseth, is an ornament in the high heavens of the Lord: so is the virtuous woman and wife the beauty of her house. Eccle. 26.16.  
A fair woman rejoiceth her husband, and a man loveth nothing better. Eccle. 36.23. Especially, if there be in her tongue gentleness, meekness, and wholesome talk. For than is not her husband like other men. Eccle. 36.23.  
For as the clear light is upon the holy candlestick: so is the beauty of the face upon an honest body. Eccle. 26.7.  
And like as the golden pillars are upon the sockets of silver, so are the fair feet of a woman that hath a constant mind. Eccle. 26.18.  
The fear of the Lord is the beginning of wisdom, & was made with the faithful in the mother's womb: it shall go with the chosen women, & shallbe known of the righteous and faithful. Eccle. 1.15.  
Perpetual are the foundations that are laid upon a strong rock: so are the commandements of God in the heart of an holy woman. Eccle. 26.19.  
A good woman is a fountain of blessedness, and joy of life, she will be as the loving Hind & pleasant Roe, delighting her husband continually. Prou. 5.18.  
A gracious and modest matron attaineth honour: and the strong men get riches, Prou. 11.16.  
An holy woman will worship the Lord: and she that is shamefast will reverence her husband. Eccle. 25.  
For a woman that honoureth her husband shallbe judged wise of all: but she that is shameless, and despiseth her husband shallbe blazed 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 virtuous and huswifely woman is the crown of her husband. Pro. 12.4.  
A wise woman buildeth her house, by taking pain to profit her family, and to do that which concerneth her duty in her house: but the foolish wife plucketh it down, and destroyeth it with her own idle hands. Pro. 14.1.  
For where no hedge is, there the possession or goods are spoiled: and where no housewife is [there the husband and family lacketh, and the] friendless mourneth. Eccle. 36.25.  
Therefore, who so findeth a virtuous, honest, faithful, and a painful woman, saith Bethsabe to her son Solomon, he is blessed of God, for she is far more worth than pearls & precious stones. Pro. 31.10. etc.  
For the heart of her husband may safely trust in her (wheresoever he goeth:) so that he shall be sure neither to fall into poverty, nor to have need to fall to robbing and spoiling of other, nor to use any unlawful shifts, or wicked means to get his living. Pro. 31.  
Yea, she will do him good, and not evil all the days of her life.  
She occupieth wool and flax, and laboureth gladly and cheerfully with her hands.  
She is like a Merchant's ship, that bringeth her victuals from a far country,  
She is up in the night season to provide meat betimes for her household, and work and food for her maidens.  
She considereth land, and purchaseth it with the true gotte● gains of her sore travel: and with the fruit of her hands, she planteth a vineyard.  
She girdeth her loins with strength, and fortifieth her arms to labour, and if she perceiveth that her housewifry or merchandise doth good: her candle goeth not out by night.  
She layeth her fingers to the spindle, and her hands taketh hold of the distaff.  
She openeth her hands to the poor, yea she stretcheth forth her hands to such as have need [and relieveth them with her liberality.]  
She feareth not the cold and snow of the Winter, neither shall the storms thereof hurt her, or her household: for all her family, and household folk (by her industry) are clothed with scarlet [and warmly prepared to endure cold weather.]  
She maketh herself carpets, and fair ornaments for (household stuff) her clothing and garments also is white silk, purple and ●ine linen.  
Her husband also is much known, and set by in the gates and assembly of the judges and Magistrates, when he sitteth among the rulers of the land.  
She maketh fine linen, and cloth of silk, and selleth it, and delivereth girdles unto the merchant.  
Strength and honour is her clothing, or the inward apparel of her spirit, and in the latter day she shall rejoice.  
She openeth her mouth with wisdom, and in her tongue is the law of grace, [yea her tongue (I say) is as a book whereby on● may learn many good things] for she delighteth to talk of the law, and word of God reverently.  
She overséeth and looketh well to the ways of her family and household, and eateth not her bread with idleness.  
Her children rise up and call her blessed, or do her reverence and ask her blessing: and her husband shall make much of her, and praise her, saying:  
Many daughters there be that have done virtuously, and gathered riches together: but thou surmountest them all.  
Give her therefore of the fruit of her own hands: and let her own works praise her in the gate. Forasmuch (I say) as the most honourable are clad in the apparel that she hath made, confess her diligent labours, and give her, her due deserved commendation therefore.  
For as for favour it is deceitful, and beauty is but a vain thing: but a woman that [is huswifely] and feareth the Lord, shall be praised and commended both of God and men. Pro. 31.10. etc.  
And she that is continually given to every good work, shall be well reported of for her virtues. 1. Tim. 5.10. Read more of th● praise of women in virgins, wives, etc.  
The kings daughter is glorious within. Psal. 45.14.  
Moreover, that women are to be praised, and highly commended of all, for their creation and necessary use we may see in the first woman, and great grandmother of all women, Eve or Heva, who as she was the last creature that God made in Paradise: So was she not made of the very material mould of the earth, as the man Adam and other creatures were: but of a more excellent substance, not of the head nor of the foot, but even of the rib or bone taken out of the side of man, which God did to the end she should not be his Lady, nor handmaid, but bone of the man's bones, and flesh of his flesh, & indeed most dear and near unto him, in equality of love and friendship, and the best and most natural help and comfort meets for man in all his sickness and infirmities: and therefore is she called woman, because she was taken out of man. For before the woman was created, God taking a general view of all his other creatures that he had made of the earth, could not find one worthy enough to accompany man in humane society & fellowship: therefore God created the woman, as a very necessary helper and mate meet for man only. Yea, before the woman was created, mankind was unperfit and like an unfinished building: but when she was form & made, than the work of mankind was fully finished & made perfit for the propagation of man, & his increase upon earth, as ye may read in the life of Heva in the 7. Lamp of virginity. Gene. 1. and 2. etc.  
In woman did God first make his promise of the blessed seed to comfort man, saying. The seed of the woman shall tread down the head of the serpent. Gene. 3.  
The woman is the glory of the man, or receiveth her glory in commendation of man, and therefore is subject, as the man is the Image and glory of God, or the image of God's glory in whom his majesty & power doth shine concerning his authority, for the man is not of the woman, but the woman of the man, neither was the man created for the woman's sake: but the woman for the man's sake. Therefore ought the woman to have power on her head: (that is something to cover her head as well when she prayeth as at all other times, in sign of subjection) because of the Angels, to whom they also show their dissolution & not only to Christ. Nevertheless, neither is the man without the woman, neither the woman without the man in the Lord who is author and maintainer of their mutual conjunction. For as God made the woman of man, so now is man multiplied by the woman, for as the woman is of the man, so is the man also by the woman, but all things are of God. 1. Cor. 11.7. etc.  
Doth not nature itself teach you, that if a man have long hair (as women use to wear) it is a shame unto him? but if a woman have long hair, it is a praise unto her: for her long hair is given unto her of God for a covering, or to the end she should truss it up about her head, to declare that she must cover her head. 1. Cor. 11.14. 15.  
Honour is to be given of the man unto the woman as unto the weaker vessel, and yet as fellow heir together with man of life everlasting. 1. Pet. 3 7.  
Also, that women are worthy to be praised and duly commended for their faith, religion, repentance, love and obedience to God and his word, it is manifest by the examples of Anna, Bernice, Candaces O. the Cananitesse of Damaris, Dorcas, Elizabeth, Eunice, Huldah, joanna, Lydia, Loyis, Marry the Virgin, Marry Magdalen, and all the other Maries, Martha, Phebe, Persis, Priscilla, Philip's 4. daughters, Rahab, Ruth, Samaritesse, both the Sara's, Susanna, Salomen, Triphona, Triphosa, the woman of Abel, the woman with the bloody issue, Sarepta, the mother of the 7. sons of the Maccabees, and other, as you may read at large in their several lives and stories.  
And that women are to be extolled for their holiness, devotion, fear of God, justice, uprightness, and other like virtue and godliness, it evidently appeareth by the lives of these most holy & devout women: viz. Anna, Deborah, Cananitesse, Elizabeth, Ester, Hanna, Hagar, Hulda, joanna, judi. Lady commended of S. joh. Leah, Loyis, Lydia, Marie the virgin, the other Maries, Rahel, Rezpa, Sara the wife of Abraham, Sara the wife of Tobit, Susanna, Philippe the Evangelists four daughters.  
Likewise that women are to be praised for their excellent wit, wisdom, learning, prophesiing, skill in arts, policy in government, strength, audacity to bring mighty memorable things, and worthy valiant acts to pass for the delivery of themselves and Gods people: It doth most notably appear in the lives and stories of these famous and godly women, Deborah, Queen Hester, jael, judith, the woman of Abel, Abigail, Bethsabe, the mother of the quick child before Solomon, michol, the queen of Saba, the Shunamitisse, Hulda, Hanna, Sara the daughter of Raguel, Sara, Rebecca, Rahab, Ruth, Elizabeth, the virgin Marie, Marry Magdalen, the mother of the seven sons in the Maccabees, Miriam, Naomie, the woman of Tekoa, Philip the Evangelists four daughters virgins, pilate's wife, the woman of Thibez. Also of Sherah, that built three great cities, of the Shunamites that built a house or lodging for the man of God, and recovered her possession, and of the importunate widow of Samaria, & of Rispa that built a tent over the dead carcases of her sons &c. whose stories are both worth the diligent reading, and often imitating of all the godly.  
Again, that women are to be greatly lauded, and of all imitated for their courtesy, hospitality, liberality, alms deeds, & good works: Ye may read in the lives of Abigail, Dorcas, joanna, judith, Lydia, Marie the mother of james, Marie Magdalen, Martha, Marie the mother of john, Mark, Phebe, Priscilla, Rahab, Rebecca, the virgin Marie, the poor widows, the woman of Bahurim, Saphi●a, Sarepta, Shunamitesse, Susanna, Triphona, and Triphosa, Tali●ha widow of jerusalem etc. whose good works as they all proceeded of a lively faith the had in God, so are they to be commended & imitated continually of all the true faithful children of God, to his glory, and the benefit of his Church and congregation.  
Furthermore, that women are to be praised for their fidelity, love, reverence, good counsel, & obedience towards their husbands: it may appear in the stories of Adah, Abigail, Bethsheba, Drusilla, Hester, Michol, Phinees wife, rahel, Rebecca, Sara, Zillah, pilate's wife, the virgin Marie, Elizabeth.  
As also for their motherly care, natural love, and virtuous education of their chlidrens, it is evident in Anna, the woman of Canaan, Edna, Hanna, Hagar, jehosheba, Loyis, Lady commended of S. john, Marie the virgin, Naomy, jeroboams wife, Rizpa, Rebecca, Samsons mother, the mourning mother, as in Esdras, mother of the seven brethren, the widow of Sarepta and of Nahum.  
And for their courtesy and kindness towards their alience kindred and acquaintance, ye may read in the lives of Bethsheba, Elizabeth, Ester, jehosheba, Marie the virgin, Marry Magdalen, Rahel, and sundry others.  
Besides, for their obedience and good behaviour towards their parents, governors and betters, ye may see in the story of Ester, jeptha's daughter, Ruth, Orpah, Sara, Abra, Hagar.  
Moreover, such women as were praised for their nobility, royal parentage, great riches & estimation in the world, were Elizabeth, Naomy, Marie the virgin, Lady commended by S. john, Shunamitesse, Sara the wife of Abraham, the woman of Abel, judith, Deborah, and many others.  
Such as were poor and godly, were Anna, Marie the virgin, Naomy, Sarepta, Shunamitesse.  
Such as were commended for their beauty, chastity, modesty, & virginity, were Abigail, Abisage, Bethsabe, Dinah, Ester, Heva, jephtas daughter, jeminah, and all Job'S daughters, judith, Kezia, Rerenhapha, Marie the virgin, Rebecca, rahel, Sara, Susanna, Thamar the daughter of David, Uasti, etc. Ruth Anna.  
Such as are praised for their womanly pity and compassion to shed innocent blood, are Puah, & Shiphrah, the two godly midwives of Egypt, Rahab the wife of Bahurim, the mother of the quick child before Solomon, Hester, the virgin Marie, Pharaos' daughter the preserved Moses, Ihosheba that saved joas her brother from the bloody hands of Athalia, and pilate's wife, who counseled her husband in no wise to consent to shed the innocent blood of our saviour Christ, etc.  
Such as are worthily commended for their Industry, sore labour and pains taking for their living and sustenance, are Anna, Heva, Lydia, Naomy, Ruth, Dorcas, etc. as may appear in their lives and stories more at large in the 7. Lamp.  
Suc●e as are to be praised for their patience in adversity and humility under the cross, are Hanna, Hagar, jeptha's daughter, Leah, Marie the virgin, Susamna, Sara the wife of Toby, and many other.  
Finally, such as are for their obedience to God, more than man, & for their constancy in the truth, chose rather to suffer persecution, yea violent death & martyrdom, then to offend god, are most highly to be extolled and had in admiration and remembrance to all posterity: are these godly & virtuous zealous women, Puah, Shiphrah Rahab, jeptha's daughter, Hanna, Hagar, Leah, Marie the Virgin, Sara the wife of Tobit, Susanna, the woman of the Machabites, & the mother of the seven sons of the Machabits the lambs wife our virtuous sovereign Queen Elizabeth, etc. as to their perpetual renown, and all faithful Christians godly example may & doth appear to the deligent reader in the several lives of these holy women, set forth in the 7. Lamp.   

The dispraise of wicked and foolish women.  
A Wicked woman is given as a reward to a wicked man. Eccle● 26.24.  
I find more bitter than death, the woman whose heart is as nets and snares, and her hands as bands: he that is good before God shall be delivered from her: but the sinner shall be taken by her. Eccle. 7.28.  
A shameless woman contemneth shame, and is compared to a dog. Eccle. 26●25.  
She that despiseth her husband, shall be blazed for her pride. Ec●le. 26.27.  
She that maketh her husband ashamed, or behaveth herself dishonestly, is a corruption in his bones. Prou. 12.4.  
A fair woman without discreet manners, is like a ring of gold in a swine's snout Prou. 12.22.  
A foolish daughter shall be little regarded, and she that liveth dishonestly is her father's heaviness. Eccle. 22.3.  
She that is bold and past shame, dishonoureth both her father and her husband, the ungodly shall regard her [because she is not inferior unto them in wickedness] but both her father and her husband shall despise her [for her folly and wickedness] Eccle. 22.4.  
A drunken woman, and such a one as can not be tamed is a great plague, for she can not cover her own shame. Eccle. 26.8.  
The wickedness of the man is better than the good entreaty of a woman, (to wit) of a woman that is in shame and reproach: for it is better to be with an ill man, then with a friendly woman that putteth one to shame and rebuke. Eccle. 42. 14.  
ye adulterers and women that break matrimony, know ye not that the friendship of the world is enmity with God? jam. 44.  
There are some simple women laden with sins, and led with di●ers lusts, which are ever learning, & yet are never able to come to the knowledge of the truth. 2. Timo. 3.6.  
Pride was not created in men, neither wrath in the generation of women. Eccle. 10.19.  
The greatest heaviness is the heaviness of the heart, and the greatest malice is the malice of a woman. Eccle. 25.14.  
Give me any plague save only the plague of the heart: and any malice save the malice of a woman, for all wickedness is nothing to the wickedness of a woman. 25.15.  
Give me any assault save the assault of the heart: or any vengeance save the vengeance of the enemy or woman. 16.  
There is not a more wicked head then the head of a serpent, and there is no wrath above the wrath of a woman. Eccle. 25.17.  
All wickedness is but little to the wickedness of a woman, th● portion of the ungodly shall fall upon her. Eccle. 25.21.  
I had rather dwell with a Lion and Dragon, then to keep hous● with a wicked wife. Eccle. 25.18.  
It is better to dwell in a corner of the house top, then with a brawling or contentious woman in a wide house. Prou. 21.9.25. 24.  
For a brawling and contentious woman is like the top of an house, wherethrough it is ever dropping with rain, that rotteth the house Prou. 19.13.27.15.  
And as the climbing up of a sandy way is to the feet of the aged: even so is a wife full of words to a quiet man. Eccle. 25.22.  
A loud crying woman and a babbler, let her be sought out to drive away the enemies, the mind of every man that liveth with such, shall be conversant among the troubles of war. Eccle. 25.28.  
The double or prattling tongue, hath cast out many virtuous and honest women, and rob them of their labours. Eccle. 28.15.  
The wrath of a woman is dishonour and great confusion, if a woman got the mastery, then is she contrary to her husband, or if a woman nourish her husband, she is angry, and impudent, and full of reproach, and upbraidings. Eccle. 25.24.  
A wicked wife maketh a sorry heart, an heavy countenance, and a wounded mind: weak hands, and feeble knees, is a woman that her husband is not the better for, or that can not comfort him in heaviness Eccle. 25.25.  
When one hath an evil wife, it is even as when an unlike pair of Oxen are yoked & must draw together. He that hath her, is as though he held a Scorpion. Eccle. 26.7.  
Set a good lock where an evil wife is. Eccle. 42.6.  
Accompany not amongst beautiful women, for as the moth cometh out of Garments, so doth wickedness of the women. Eccle. 42.13.  
Ask no counsel of a woman, touching her of whom she is jealous. Eccle. 37.11.  
For when one woman is jealous over an other, it bringeth pain, grief, and sorrow unto the heart. And she that communeth with all, or telleth out all things that she heareth, is a scourge of the tongue. Eccle. 26.6.  
The wickedness of a woman changeth her face, she shall muffle her countenance as it were a Bear, and as a sack shall she show it black among her neighbours.  
Her husband is brought to shame thereby among his neighbours, because of her, and when he heareth it, it maketh him to sigh ere he be aware as he sitteth among his friends. Eccle. 25.19.20.  
For three things the earth is moved, yea for four it cannot sustain itself: viz. For a servant when he reigneth: for a fool when he is filled with meat: for the hateful woman when she is married, and for a handmaid that is heir to her mistress, or which is married to her master, a●ter the death of her mistress. Prou. 3. 21.23.  
Give the water no passage, no not a little: neither a wicked woman liberty to gad abroad at her will: For if she walk not after thine hand, or in thine obedience, she shall confound thee in the sight of thine enemy. Cut her off then from thy flesh, give her the bill of divorce, and forsake her that she do not always abuse thee. Eccle. 25.27.28.  
Moreover, that women, yea and those of the godliest sort, had their imperfections, infirmities, and faults worthy reprehension and dispraise, and which are manifested and laid open by the holy Ghost in the Scriptures, not to be followed, but shunned and avoided, it may appear in the first woman Heva: who was the first sinner. For of the woman Heva, saith Solomon, Eccle. 25.26. came the beginning of sin, and thorough her we all die. And S. Paul he sayeth, 1. Timo. 2.14. Adam was not deceived, but the woman was deceived & was in the transgression, (that is, the woman was first deceived, and so became the instrument of sathan to deceive the man, and was guilty of the transgression.) Or the occasion was first offered by the woman to transgress, but the sin was finished by the man consenting thereunto: and so is that true that S. Paul to the Rom. the 5. chap. ver. 12. saith, that by one man sin entered into the world, and death by sin, and so death went over all men, forasmuch as all men have sinned.  
Behold saith the preacher, Eccle. This have I found seeking one by one, to find out the count and come to a conclusion, and yet my soul seeketh, but I find it not. I have found one man of a thousand: but a woman among them all have I not found. For Solomon having a thousand wives, yet found not one that was perfectly good. Eccle. 7.29.10.  
The wine is wicked, the king is wicked, women are wicked, and all the children of men are wicked: but truth abideth, & is strong for ever, and liveth and reigneth for ever and ever. 1. Esdra. 4.3.  
Such as the holy Ghost discommendeth and condemneth for their idolatry, superstition, and irreligon, were Athalya, jesabel, Maacha, rahel, for stealing her father Laban's Idol, by means whereof her husband jacobs' howl was long corrupted with superstition, as appeareth Gene. 35.2. Mickas mother. The mourning women of the jews, as appeareth Iere. 9.20. Ezec. 8.17. The Idolatrous women of Phatures. jere. 44.15.  
Such women as were contemners of religion, mockers of Christ, and notable troublers, & persecutors of his saints, were jesabel, Michol, Zeresh, the woman of Samaria, Caiphas the high priests Maidens. Matth. 26.69.  
Such as lacked faith and were too much addicted to the bodily or carnal presence of Christ, were Sara that laughed at the Angel's words, Marry Magdalen that would needs touch Christ newly risen.  
Such as are abhorred for their unnatural cruelty, abominable tyranny and bloody facts, are Athalia, Herodias, jesabel, the Harlot and mother of the dead child before Solomon.  
Such as used too much dissimulation, hypocrisy, flattery, subornation, cozening, subtlety and craft, were Heva, judith, Michol, Samsons wife, jabel, Rahab, jesabel, Rebecca, Saphira, Sara Abraham's wife, Potiphar's wife, the woman of Tecoah, Herodias, Saphira, the Ido. Lot's daughters, Rahel, the midwives of Egypt, the Moabites women.  
Such as used vile witchcraft, sorcery, and devilish enchantments, contrary to God's Laws, were jesabel, the witch of Endor, the woman and her maid of Phillippie.  
Such as are to be dispraised for their incontinency of life, or that committed filthy fornication, whoredom and uncleanness, to the condemnation of their own souls and destruction of many others, were Aholah, Aholibah, Bethsabe with David, Cozby, Dalila, Herodias, jesabel, levites wife, Lot's two daughters, Potiphar's wife, Binhamie, Marie Magdalen, Rahab, Rizpah, Tamar with her father in law, the woman of Samaria, the woman taken in adultery, the whore of Babylon. Dinah also though not volentarily, yet lost her virginity, at 15. years of age, by taking of too much liberty to go to marriages & feating: and so did Tamar the daughter of David, lose her virginity at 14. years of age, being forced by her half brother: as you may read in their several stories.  
Such virgins, as through taking too much liberty, wantonness and dancing, were deflowered and violently ravished, were Dinah, the daughter of Sylo. Thamar, David's daughter, jobes' daughters.  
Such as were too impudent bold with men, and passed all shame, were Appam, dalilah, Putiphars' wife, Herodias, Salomen her daughter.  
Such as were strong in wickedness to overcome men, were salomon's concubines, Samsons wife, Dalila, Caiphas maidens, Mat. 26.69. Salomen, and Appam, of whom, & by whose impudency & boldness with Darius the King, zorobabel one of his guard, took occasion to put forth this wise sentence on commendation of women's strength, and to prove that they were stronger than either the king, or wine, saying as followeth:  
O ye men, neither the mighty king, nor many men, nor wine is strongest: who then ruleth them or hath dominion over them? are they not women? women have borne the king, and all the people which bear rule by sea and by land, even of them were they borne, and they nourished them which planted the vines, of which the wine is made. They also make men's garments, and make men honourable, neither can men be without women. And if they have gathered together gold and silver, or any goodly thing, do they not love a fair and beautiful woman? do they not leave all those things, and give themselves wholly unto her, and gape and gaze upon her: & all men desire her more than gold or silver, or any precious thing? A man leaveth his own father which hath nourished him, and his own country, & is joined with his wife, & for the woman he regardeth not his life, and neither remembreth father, nor mother, nor country. Therefore by this ye may know that the women bare rule over you: do ye not labour and travel, and give and bring all to the women? Yea, man taketh his sword, and goeth forth to kill and to steal, and to sail upon the sea, and upon rivers, and he seeth a Lion, and goeth in darkness, and when he hath stolen, ravished, and spoiled, he bringeth it to his love. Wherefore, a man loveth his own wife more, than father or mother: Yea many have run mad for women, and have been servants for them. Many also have perished, and have erred and sinned for women. Now therefore do ye not believe me? Is not the king Darius great in power, insomuch that all regions fear to touch him: Yet saw I him & Appan his concubine, sitting on his right hand, and taking his crown off his head, and putting it upon her own, and struck the king with her left hand: whiles the king in the mean season did nothing but gape and gaze upon her, and if shee● laughed at him, than he laughed: but if she were angry with him, than was he fame to flatter her, that he might be reconciled with her. Now then, die men, doth not this mine example prove unto you, that women are stronger than men, seeing they do this to so mighty a king. 1. Esdr. 4.14. etc.  
Such as through abominable pride, painting their faces, and decking their bodies with superfluous attire, were therefore miserably overthrown, were jesabel, Tamar the wife Ouan and Er, Uasti, the whore of Babylon, but judith and Ester, used that to another end, read Isa. 3.  
Such as were deformed in body, was Leahi.  
Such as were a grief of mind to their parents through disobedience and rebellion, were Bethshemath, and judith her sister, to Isaak and Rebecca, their father & mother in Law, Michol ●o Saul, Rahel and Lea, that untruly disclaimed in her father's right or heritage.  
Such as despised their dames, and disobeyed their mistress, were Hagar, the maids of Sara Tobits wife, and all concubines.  
Such as dealt roughly & hardly with their handmaids, were Sara the wife of Abraham, and Sara the wife of Tobit.  
Such as murmured, grudged, and repined at their kindred, and others prosperity or welfare, were Myriam, Martha, Sara, Lea, rahel.  
Such as are dispraised and noted for their covetous minds, are Heva, A●sah, jesabel, Athalia, Hester, the mother of Zebedées sons, the importunate widow.  
Such as gave wicked counsel and sinister persuasion to their husbands & others, to their overthrow, were Athalia, Herodias, Heva, jesabel, Rebecca, Zeresh.  
Such as gave their handmaids to their husbands for concubines, and procreation, because they themselves were barren, where they disinherited God's providence, or otherwise coveted or desired children unlawfully, were Sara, Leah, rahel, Lot's daughters, the woman of the dead child before Salomon● etc.  
Such wives as were rebellious, contemners, unfaithful and disobedient to their husbands, were Abigail that called her husband nabal fool, Ahinoam, that was rebellious to Saul, Anna, that said to Tob● when he was struck blind, where are now thy alms & good deeds become● etc. Hold thy peace, deceine me not, etc. jesabel, who said to Achab, thou knowest not what it is to reign: Command and entreat not. jobes' wife, who was an instrument of Satan, tempted her husband in his affliction, saying, dost thou continue yet in thy uprightness, curse God & die? etc. Lot's wife who looked back, & went not forward with her husband as god commanded. Michol, who derided David for dancing before the ark, & called him fool for his zeal in God's service. rahel, who reproached her husband of unfruitfullnes, saying, give me children, or else I die. Rebecca, the dissembled with her blind husband Isaak, to disinherit her eldest son for her youngest. Sara, that chid her husband, saying, thou dost me wrong, etc. the Lord judge between me & thee. Sansons first wife, that by importancy, understanding his riddle, revealed it to her countrymen against her husband's profit, yea, to his great hinderace & hurt. Putiphars' wife, that would have defiled her husband's bed, & lien with her man joseph. Uastie, that utterly refused to come to her husband when he sent so often for her. Zipporah, that reproached her sick husband Moses saying, Oh bloody husband, thou art in deed a bloody husband to me, etc.  
Such as were negligent in the good education and bringing up of their children, and otherwise were unnatural & pitiless towards them, were Hagar, Rebecca, the mother of the dead child.  
Such as are noted for their foolish words & speeches, are Hena, Sara● Rahel, Samsons wife, Dalila, Michol, Anna Tobits wise, that handmaids of Sara, raguel's daughter, the mother of the dead child, the wife of Haman, jobs wife, the mother of Zebidées sons, the maid that made Peter forswear himself, Mat. 26. the woman of Samaria.  
Such as ran away and forsook their own husbands, or became wives to other men, leaving their first husbands, were Cliopatra, Michol, levites wife, Samsons first wife.  
Such as were divorced and put away by their husbands for their vices, were Baara, Uasti,  
Finally, such as by God's secret & just judgement for their horrible and sinful wicked lives, came to a violent death, and shameful end, were Athalia, who was slain, Cozby, that was thrust quite thorough with a swords playing the harlot, jesabel that was thrown out of her window, and eaten with dogs, Maacha that was deposed by her own son from her reign. Saphira, that was struck with sudden death at the Apostles feet, Levites wife, that fell down stark dead at the door, Samsons first wife, that was burnt with fire, the whore of Babylon, and the five foolish Uirgines that went down quick into hell. From the which good Lord deliver us.   

The description of an cost, and dispraise of an Whore, with Christian and Ghostly exhortations to the Godly, to beware of her poisoned bait, pestilent properties, and crafty conditions: and not to suffer themselves sottishly to be deceived by her.  
AS I was in the window of my house (sayeth Solamon,) I looked through the lettesse, & saw and considered among the fools, and children, a young man void of wit, and destitute of understanding, who passed through the streets by her corner, and went toward her house, in the twilight of the Evening, when the night began to be black (for there was almost none so impudent, but they were afraid to be seen, and also their own consciences did accuse them, which caused them to seek the night to cover their filthiness.)  
And behold, there met him a woman with open tokens, the garment and behaviour of an harlot, and subtle in heart, which only was hid. She was full of babbling and loud words, and ready to dally: whose feet can not abide in her house, now she is without, now in the street, and lieth in wait at every corner. (So she caught him and kissed him, and with an impudent face and shameless countenance, she said unto him: I have peace offerings, or meat at home to make good cheer with). This day also have I paid my vows and made satisfaction for my sins, so holy and religious will harlots seem to be outwardly: both because they may the better deceive others, and under a cloak of holiness to get them into her snares. Therefore came I forth to meet thee, that I might seek thy face, and so have I found thee. I have decked my bed with coverings or ornaments of tapistry, and clothes of Egypt. I have perfumed my bed with Myrrh, Aloes, and Cinnamon. Come let us take our fill of love until the morning, and let us solace ourselves, and take our pleasure in dalliance: For mine husband is not at home, he is gone a journey far off: he hath taken with him the bag of money, and will return home at the day appointed (and not before.)  
Thus with her great craft and sweet words she overcame him, and caused him to yield, and with her flattering lips, she enticed him: And he followed her strait ways, even as an Ox led to the slaughter, which thinking he goeth to the pasture, goeth in deed willingly to his own death and destruction: And as a fool, that laugheth when he goeth to the stocks to be punished: so long went he after her, till she had wounded his liver with a dart: as a bird hasteth to the snare, not knowing that he is in danger, and that the peril of his life lieth thereupon.  
Hear me now therefore, O my children, and hearken unto the words of my mouth. Let not thine heart wander or decline to her ways, and be not thou deceived in her paths, for many a one hath she wounded and cast down: Yea, many a strong man hath been slain by the means of her. Her house is the high way to Hell, and bringeth men down into the chambers of death and destruction, (so that neither wit, nor strength can deliver them that fall into the hands of an harlot.) Prou. 7.6. etc.  
My son, let wisdom (I say) enter into thine heart, and let thy soul delight in knowledge, that thou mayest be delivered from the strange woman (or Harlot) and from her that is not thine own, which flattereth and giveth sweet words, even from her I say whithe forsaketh the guide of her youth, (her husband I mean) which is her guide to govern her, from whom she ought not to departed, but remain in his subjection, and which woman forgetteth the covenant of her God, or promise made in marriage. For surely her house (that is, her acquaintance, with her familiars, and them that haunt her) tendeth to death, and her path unto them that are dead both in body and soul.  
All they that go in unto her return not again, neither take they hold of the ways of life: Therefore walk thou in the ways of good men, and such as be virtuous, and keep the paths of the righteous, for the just shall dwell in the land, but the wicked shallbe rooted out. Prou. 2.10. etc.  
A foolish reckless woman full of words, and such a one as is troublesome, ignorant, and hath no knowledge nor fear of God, (that is an harlot) sitteth at the door of her house, and on a seat in the high places, (and common meetings) of the City, to call them that pass by the way, and go right in their paths: saying, who so is simple and ignorant, let him come hither: and to him that is destitute of wisdom, she saith also, Stolen waters are sweet, and the hid bread privily eaten is pleasant, and hath a good taste. But he poor soul knoweth not, neither doth consider that they are but dead which are there, and that her guests are in the depth of Hell. Prou. 9.13. etc.  
Therefore my son, give me thine heart, yea give thyself wholly to wisdom, that folly hurt thee not this way, and let thine eyes delight in my ways: for the commandment is a lantern or lamp, lighting and instructing thee in the way of life, to keep thee from the wicked woman, and from the flattering, dissembling tongue of a strange woman. Prou. 23.26.6.23.  
Cast not thy mind upon harlots I say in any manner of thing, lest thou destroy both thyself and thy heritage and patrimony, as the prodigal son did. Prou. 9.6.  
Desire not her company, neither lust after her beauty in thine heart, but beware she take thee not with her fair looks, and wanton gesture. Prou. 6.25.  
For by an harlot, a man is brought to beg a morsel of bread and a whorish woman will hunt for the precious life of a man. Pro. 6.26.  
Can a man take fire in his bosom, and his clothes not be burnt? or can a man go upon coals, and his feet not be burnt? Even so he that goeth into his neighbour's wife and toucheth her, shall not be innocent nor unguyltie: (Yea she will never cease till she have brought him to beggary, & then seek his destruction). Prou. 6.23. etc.  
There are three things which are never satisfied, yea four that cry never hoe, it is enough: viz. The grave, the earth, the fire, and the barren womb of an harlot. Prou. 30.16.  
Gaze not on a maid, that thou be not hurt in her beauty, and fall by that which is precious in her. Eccle. 9.5.  
Go not about gazing I say in every lane or street of the City, neither wander thou in the secret corners and privy places thereof.  
Turn away thy face and eye from a beautiful woman, & look not upon the fairness of other: for many have perished and been deceived by the beauty of women: for through it love is kindled as it were a fire. Eccle. 9.7,8.  
Look not too narrowly upon the beauty of a women, lest thou be provoked in desire towards her. Eccle. 25.25.  
The whoredom of a woman may be known in the pride of her eyes, and eye lids: Take heed of her therefore that hath an unshamefast eye, and marvel not if she cause thee to trespass, for as one that goeth by the way & is thirsty: so shall she open her mouth and drink of every next water, yea, by every hedge will she sit down and open her quiver against every arrow, and so make herself common to every man that passeth by. Eccle. 26.9. etc.  
An harlot is compared to a sow, and a shameless woman to a dog. Eccle. 26.23.25.  
As a whore hateth an honest woman, so shall righteousness hate iniquity when she decketh herself, and shall accuse her openly. 2. Esdr. 16.42.  
All bread is sweet to the whore and whoremonger, they will not leave off till they both perish, and come to utter shame and destruction. Eccle. 23.17.  
What my son Lamuel? and what the son of my womb? and what Oh my dearly beloved son? (saith Bethsheba unto her son king Solamon) give not thy strength & ways unto women, which are the destruction even of many kings, if they haunt them: O Lamuell, it is not for kings, it is not for kings I say, to drink wine, nor for princes strong drink, (or give themselves to wantonness, and neglect their office. Prou. 31.12. etc.  
For wine and women lead wise men out of the way, put men of understanding to reproof, (make the mighty miserable) and the (rich) runagates,. Eccle. 19.2.  
Yea, he that companieth adulterers, shall become impudent, rottonnesse and worms shall have him to heritage: And he that is too bold, shallbe taken away, and made a public example. Eccle. 19 3.  
Therefore my son, keep thy strength of thine age stable, and give not thy strength to strangers. Eccle. 26.20.  
Give not the power of thy life I say unto a woman, lest she overcome thy strength, and so thou be confounded. Eccle. 9.2.  
Meet not an Harlot, neither look thou upon a woman that is desirous of many men's fellowships, lest thou fall into her snares. Eccle. 9.3.  
Use not the company of a woman that is a player, a singer, and a dancer, neither hear her, lest thou perish through her enticing. and be taken by her craftiness. Ecele. 9.4.  
For there be three things hid from me [saith Solomon,] yea, four that I know not: The way of an Eagle in the air, the way of a Serpent upon a stone, the way of a Ship in the midst of the sea, and the way of a man with a woman. Prou. 30.19.  
Yea, such is the way also of a wife, or adulterous woman that breaketh wedlock: for she eateth and wipeth her mouth, and saith, I have not committed iniquity, so finely can she counterfeit when she hath her desires, and cast a mist before her husbands eyes, making as though she were an honest woman Prou. 30.20.  
The mouth of a strange woman is as a deep pit, he with whom the Lord is angry, shall fall therein, (so God punisheth one sin by an other, when he suffereth the wicked to fall into the acquaintance of an harlot.) Prou. 22.14.  
A wicked woman is given as a reward to a wicked man. Eccle. 26●24.  
A whore is a deep ditch or (gaping) grave, (easily to fall into) and a strange woman is a narrow pit, (hard to get out off.) She lieth in wait also, as for a pray, and she increaseth the transgressions amongst men, by seducing and causing them to offend God. prou. 23.26. etc.  
The lips of a strange woman (or harlot, that giveth herself to another man, then to or beside her husband) drop as an honey comb, and her mouth is more soft than butter, and her throat more glistering than oil, (her flattering and enticements are most subtle and smooth to beguile men with.) But the end of her is bitter as wormwood, and as sharp as a two edged sword. Her feet go down to death, her steps pierce through, and take hold of Hell, (and all her doings tend to destruction) she weigheth not the way of life, her paths are movable, so unsteadfast are her ways that thou canst not know them, for she hath ever new means to allure men unto wickedness and folly.  
Hear me now therefore O children, and depart not from the words of my mouth, keep thy way far from her, and come not near the door of her house, lest thou give thine honour [even thy strength and goods] unto others, and thy years to the cruel woman that will have no pity upon thee, when thou hast spent all and consumed thyself upon her, as is read of Samson and the prodigal son) lest (I say) the stranger be filled with thy strength, and thy labours, and goods gotten by thy travel, or inheritance, come into the house of another man: yea, and lest thou mourn at the last, when thou hast consumed and spent thy body and lusty youth, and then be forced to lament and say: Alas, why have I hated instruction, and why did my heart despise correction? Wherefore was I not obedient unto the voice of my teachers? And why hearkened I not to them that instructed me? I was come almost into all misery, misfortune, and evil in the mids of the congregation and assembly: although I was faithfully instructed in the truth, yet had I almost fallen to utter shame and destruction, notwithstanding my good bringing up in the assembly of the godly. Pro. 5.3: etc.   

The penal punishments, and terrible threatenings of God in his word, against all sorts of ungodly women, for their sins and wickednesses..  
THE Lord God said unto the first woman Eve [which being seduced by the serpent, did first taste, and afterward enticed her husband Adam to eat of the forbidden fruit in Paradise, contrary to God's commandment] Woman, why hast thou done this? Because thou hast done it, I will greatly increase thy sorrows, and thy conceptions. In sorrow shalt thou bring forth children: & thy desire shall be subject to thine husband, and he shall rule over thee. Thus doth the Lord punish the body of woman, for the sin which the soul should have been punished for: that the spirit conceiving hope of forgiveness, may live by faith in Christ. Gen. 3.13.16,  
Seest thou not (saith the Lord to his Prophet jeremy) what they do in their cities of judah, and in the streets of jerusalem? The children gather wood, and the fathers kindle the fire, and the women knead the dough to make cakes to the Queen of heaven, and to pour out drink offerings unto other Gods: [that is, they sacrifice to the Sun, Moon, and Stars, which they called the Queen of heaven, as appeareth. 2. King. 23.5. jere. 44.17.] that they may provoke me unto anger. Do they provoke me to anger, saith the Lord, and not themselves to the confusion of their faces? Therefore thus saith the Lord God, Behold mine anger & my wrath shall be poured upon this place, upon man & upon beast, & upon the tree of the field, & upon the fruit of the ground, and it shall burn and not be quenched. And thou shalt not pray for this people, neither lift up cry or prayer for them, neither entreat me, for I will not hear thee: [but will surely punish their wickedness which remain in their obstinacy against me, and will not obey my word, and worship me according to the same.] jerem. 7.17. etc.  
Moreover, jeremiah said unto all the people, & to all the women, Hear the word of the Lord all judah, that are in the land of Egypt, thus speaketh the Lord of hosts, the God of Israel, saying: Ye & your wives have both spoken with your mothers, and fulfilled with your hand, saying: we will perform our vows that we have vowed to burn incense to the queen of heaven, & to pour out drink offering to her, etc. as verses 16.17.18.19. ye may read more at large in the lives & stories. Ye will perform your vows, & do the things that ye have vowed, (wherinye have committed double evil, in making wicked vows, & in performing the same after your own vain fancies.) Therefore etc. Behold, I have sworn by my great name, saith the Lord, that my name shall no more be called upon by the mouth of any man of juda, in all the land of Egypt, saying, the Lord liveth. And behold, I will watch over them for evil & not for good, & all men of juda shallbe consumed by the sword and famine until they be utterly destroyed, [which declareth an horrible plague towards Idolaters, seeing that God will not vouchsafe to have his name once mentioned, by such as have polluted it, and that their wives shallbe made widows & children fatherless, etc.] Read the whole chapter at large. jere. 44.25, etc.  
The women that lay up the things offered unto Idols, & that bring gifts to the gods of silver, gold, & wood, and clothe themselves with the garments of those images, and the menstruous women, or they in childbed that touch their sacrifice offered to these idols of gold, silver, or stone, All such women that worship images (I say) for their idolatry committed are full of reproof, and shallbe utterly confounded, as ye may read in Baruc. 6.27.28.29.32.  
If thy brother, or thy son, or thy daughter, or thy wife that lieth in thy bosom, or thy friend which is as thine own soul, entice thee secretly, saying: Let us go and serve other gods, which neither thou nor thy fathers have known, etc. Thou shalt not consent unto him or her, nor hear her, neither shall thine eye pity her, nor show her mercy, nor keep her secret: but thou shalt kill her, thine hand shallbe first upon her to put her to death, & then the hands of all the people, and thou shalt stone her with stones, that she die, that all Israel may fear, & do no more such wickedness, to go about to thrust thee away from the Lord thy God to worship him only. Deut. 13.6.  
If there be found among you in any of your cities, man or woman that hath wrought wickedness in the sight of the Lord thy god, in transgressing his covenant, & hath gone & served other gods & worshipped than: as the Sun, or the Moon, or any of the host of heaven, which I have not commanded, and it be told unto thee that art the magistrate: then shalt thou inquire diligently, and if it be true and certain that such abomination is wrought in Israel: Then shalt thou bring forth the man or that woman, which have committed that wicked thing, unto thy gates whether it be man or woman, & shalt stone them with stones till they die, etc. Deut. 17.2.  
The great whore of Babylon, the mother of (spiritual) whoredoms, idolatry, & abominations of the earth, which woman is drunken with the blood of the Saints & Martyrs of jesus Christ, even she which is become the habitation of Devils, and the hold of all foul spirits, & a cage of every unclean & hateful bird, with whom the kings of the earth have committed [spiritual] fornication [by idolatry] & of whose golden cup full of the wine of superstition, wrath & filthy pleasures, all nations of the earth have drunken very deep. Finally, she that so proudly glorifieth herself & liveth in pleasures, She (I say) that boasteth so gloriously & arrogantly like a strumpet, & saith in her heart: I ●itt being a queen, & am no widow, neither shall I see any mourning: Even that proud whore of Babylon (I say) shall suddenly fall down to the ground, & be rewarded dou●● according to her idolatrous works, & be tormented with sorrow & grief: yea, therefore shall all her plagues come at once in one day, even death, torment, sorrow, vexation, and fa●mine. And all nations shall hate this idolatrous whore, and make her desolate, and strip her naked, and shall ●ate her flesh to the bone, and burn her up altogether with fire. For strong is the Lord God which will condemn her: And all her merchants and lovers (the whole rout of idolatrous men and women) shall cast dust on their heads, and make great lamentation for her fall: howling, roaring, crying, weeping and wailing, saying: Alas, alas, the great city Babylon, the mighty City (that fair & beautiful woman) alas how in one minute of an hour, is thy judgement come (from the Lord,) and she made desolate and confounded: But, O heaven rejoice at her destruction, and O ye holy Apostles, Prophets, and blessed Martyrs of God, whose blood hath been cruelly shed by her, in her, triumph ye in her over throw, and confusion, for God hath given your judgement on her, and revenged your cause in thus plaguing and punishing her, for her abominations, idolatry, and persecution. Revela. 17.18.  
The women the wax wanton against Christ, forgetting their vocation, and breaking their first faith, that is, which leave their charge and forsake their religion, which they profess, & break their faith and promise made to God and their husbands, to the great slander of the Church, and dishonour of God, and others evil example, and that gad abroad idly from house to house, evermore learning and never learned, like prattlers and busy bodies, speaking things that are not comely nor womanly, even such women (I say) which thus are turned back after Satan & irreligion, and are waxed wanton against Christ, have the grea●er damnation, and shall therefore be justly punished with everlasting death. 1. Tim. 5.11. etc.  
Hast thou not seen this, O son of man (saith the Lord to Ezechiel) how the women sit in the temple mourning for Tammuze, the Prophet of the idols, all the night long, and worship the Sun with their faces towards the East? Hast thou seen this abomination, O thou son of man? and is it a small thing to the house of juda, to commit these abominations which they do here in the Lord's house● etc. Therefore will I execute my wrath upon them, mine eye shall not spare them, neither will I have pity: and though they cry in mine ears with a loud cry, yet will I not hear them, saith the Lord. Eze. 8.14. 15. etc. Read in the st●●●s of women more. Yea, because there were certain superstitious women, which made an art of mourning, and taught their daughters and other women to mourn and weep with feigned tears for the dead. Therefore the Lord by his Prophets jeremy derideth the superstition of these women, and threateneth them, saying: Hear the word of the Lord O ye women, and let your ears regard the words of his mouth, & teach your daughters to mourn, and every one her neighbour to lament, for death is come up into your windows, and is entered into your palaces, to destroy the children without, and the young men in the streets, and there is no means to deliver you, nor any of the wicked from my judgements that shall fall upon you. jerem. 9 20. etc. 17.  
And when the Lord would deride the prophets lack of repen●tance and hardness of heart, that could not lament for their own● sins, he willed them by his Prophet jeremy in the same chapter, to call for tho●e foolish women, whom of a superstition they had to lament for the dead, that they by their feigned tears might provoke them to some sorrow and remorse, saying, Thus saith the Lord: take heed, and call for the mourning women (among you, that they may come, and send for skifull women, that they may come, and let them make haste, and let them take up a lamentation for you, that your eyes may cast forth tears, and your eye lids gush out of water. For a lamentable noise is heard in Zion, saying, How are we destroyed and utterly confounded? etc. jere. 9.17.  
If a woman have a spirit of divination, or soothsaying in her she shall be stoned to death (as a sorceress or witch.) levit. 20● 27.  
Thou shalt not suffer a witch to live. Exodus. 22. 18. Deut. 18●10.  
And woe be unto the women that sow pillows under all men's arm holes, and make veils upon the head of every one that standeth up, to hurt souls. Will ye hurt the souls of my people? and will ye give life to the souls that come unto you? & will ye pollute me among my people for an handful of Barley, & for a piece of bread, to ●laie the souls of them that should not die, and to give life to the souls that should not live, in lying to my people, that hear your lies? Wherefore thus saith the Lord God, Behold, I will have to do with your pillows, wherewith ye hurt the souls of my people, to make them flee, and cause them to perish & departed from the bodie● and I will tear them from your arms, and will let the souls go, whom ye hunt to make them fly or departed from the body. Your veils also will I tear in pieces, and deliver my people out of your hands, & they shallbe 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 lies & threatenings ye have made the heart of the righteous (foolishy resorting unto you) sad, whom I have not made sad, & because ye have contrariwise strengthened the hands of the wicked (still running unto you) that he should not return from his wickedness & evil ways. by promising him life unto whom I have threatened death (for haunting your houses & committing abominations in Israel.) Therefore ye shall see no more vanity, nor divine divinations: for I will deliver my people out of your hands, & ye shall know that I am the Lord. Ezech. 13.18. etc. Thus doth the Lord threaten a curse, and woeful destruction unto all those superstitious women, commonly called Calk●rs, or wise women, but indeed witches, who for lucre sake do prophesy, or take upon them to tell every man his fortune, or who stole his goods, and where they are become, which women in old time used to give to those that came unto them, pillows to lean upon, & kerchifs to cover their heads, to the intent they might the more allure & bewitch than, which sorceresses also to make the word of god blasphemously to serve their belly, made the people believe that they could preserve life, or destroy it at their pleasures, and that it should come to every one according as they divined or prophesied.  
If any turn after such as work with spirits, & after wise women, or soothsayers to go a whoring after them, then will I set my face against that person be it man or woman, & will cut him or her off from among my people (saith the lord) Levi. 20.6. Deut. 18.10.  
That the daughter or child which is stubborn, rebellious, riotous, and disobedient to her fathers or mother's instruction & correction, or infected with such like notorious vice, aught by God's law to be stoned to death, ye may read in the chapter of the daughter's duty to her parents. Deut. 21. 2●,  
If a woman's father spit in her face in his displeasure conceived against her for her disobedience: she should by the law be shut out from his sight and be ashamed for seven days together, before she were reconciled, as appeareth. Num. 12.14. in the story of Miriam.  
If there be any woman that curseth her father or mother she shall die the death. levit. 20.9. read more in the child's duty.  
The wife that committeth adultery with an other man beside her husband, shall die the death, saith the Lord. levit. 20.10. Deut. 22.22.  
The mother that lieth with her son, or son in law shall die the death.  
She that lieth with her own natural brother, or brother in law, or with her father in law, shall die the death.  
And if a woman come to any beast, and lie with it, she shall die the death, and be burnt with fire, her blood shall be upon her: for all that commit such villainy and abomination, are execrable and detestable before God, and shallbe cut off by violent death, as appeareth. Leu. 11. 12.17. etc.  
She that lieth with her nephew, or cousin german, her brother, or sister's son, etc. shall die the death, and their children counted as bastards. Levi. 20.29.  
The maid or virgin that playeth the harlot in her father's house, aught to be stoned to death, as appeareth in virginity and daughters Deut. 22.20.  
The maid betrothed to an husband that lieth with an other man in the city or town before marriage: aught also to be stoned to death, as ye may read at large in virginity. Deut. 22.25.28.  
If a priests daughter fall to play the whore, she polluteth her father's house, therefore shall she be burnt with fire. levit. 21.9.  
The women that are given up into vile affections, & do change the natural use into that which is against nature, being full of unrighteousness, fornication, & wickedness, and not regarding to know God, nor follow his laws, but commit all abomination, even with greediness, shall worthily taste of death everlasting. Rom. 1.16.2. etc.  
If a woman suspected of her husband to be an harlot, be tried by the law of jealousy to be polluted with other men, and to have trespassed against her husband, then shall her belly swell, and her thighs rot, and she shallbe an accursed creature among her people, and bear her iniquity, as appeareth. Num. 5.27. in wives.  
If a bond maid affianced to an husband, & not redeemed, nor made free lie with an other man, she shall be whipped and scourged for it, but not die the death, because she is not made free. levit. 19 20.  
And if a maid betrothed to one man, be found lying with another then she shall be compelled to be his wife, with whom she lay, but if her father refuse to give her unto him, then shall he that lay with her● give unto her father 50. shekels of silver, according to the dowry of virgins, as ye may read in virgins. Exod. 22. 16. Deut. 22. 18.  
If a woman, put away from her husband, and be married to another, she committeth adultery, and shall surely be plagued as an adulteress, read Mark. 10. 12. in divorce.  
There shall be no whore of the daughters of Israel, neither shall there be any whoremonger of the children of Israel: Thou shalt neither bring the hire of a whore, nor the price of a dog into the house of the Lord thy God, for any vow: for even both these are abomination unto the Lord thy God. Deut. 23.17. etc.  
Every woman that is an harlot, or an adulterous woman that forsaketh her husband and lieth with other men, shall be trosen under foot as mire or dung, of every one that goeth by the way. Eccle. 9.9.  
The women that sit in the streets girded with cords, and burn straw or broom, and are drawn away and lie with such as come by, and after casteth her neighbour in the teeth, because she was not so worthily reputed, nor her cord broken: even such shameless harlots are near all reproof and shame, and shall be confounded. Baruc. 6.42.  
Thus shall it go with every wife that leaveth her husband, and getteth inheritance by an other (stranger whom she hath married after divorce, etc.) She shallbe be brought out into the congregation, and after examination made of her wickedness, she shall be punished in the streets of the city, and shall be chased like a young mar● fool: When she thinketh not upon it, she shallbe taken and brought to punishment. Thus shall she be put to shame and open rebuke of every body, yea, examination also shallbe then made of her children had in adultery, and they shall not take root, nor her branches bring forth any fruit. A shameful report shall she leave behind her, and her dishonour and reproach shallbe not be put out, and that because she would not understand the fear of the Lord: but hath been disobedient to the laws of the highest, trespassed against her own husband, and gotten children by playing the whore in adultery by other men. And they that remain shall know by her example and punishment, that there is nothing better th●n the ●eare of the Lord, nor nothing sweeter than to take ●éede to the commandments of the lord Eccle. 23.17. etc. read more in divorce.  
If two men strive together & fight, & the wife of the one come & put forth her hand and take the other man by the privities to pull him from her husband: then shalt thou cut of her hand, thine eye shall not spare her: which law importeth that godly shamefastness ought to be preserved, for it is an horrible thing to see a woman manly and past shame. Deutetonom. 25.11.  
And Solomon saith, that she that is impudent & too bold, shall be taken a way, and made a public example of great reproach. Eccle. 19.3.  
If a woman put apart for her natural disease, uncover her shame and open the fountain of her blood by lying with a man, she shall die the death, and be cut off for her uncleanness. levit. 18. 19 ●0. 18.  
The woman shall not wear that which pertaineth to the man, neither shall a man put on women's raiment, for all that do so are abomination unto the Lord God. Deut. 22.4.  
If a maid or a wife vow a vow either by oath, or solemn promise, and thereby bind herself to mortification, abstinence, or otherwise, then if the same vow, bond, or promise, be afterward confirmed by the father or husband, and she notwithstanding broke it: she shall be sure to bear her iniquity, for it is sin in her, and the Lord will surely require it of her, and will not forgive it. So also is it of a vow made by a widow, or divorced woman without confirmation, as ye may read. Numb. 30. Deut. 22.21. in maids, wives, etc.  
Furthermore, thus saith the Lord, If thou wilt not obey the voice of the Lord thy God, to keep his commandments, and his ordinances, which he commandeth thee: This curse among many other shall come upon thee and thy women, pursue you, and overtake you. The tender and dainty woman among you, which never would venture to set the sole of her foot upon the ground (for her softnenesse, and tenderness or niceness,) shall be grieved at her husband that lieth in her bosom, and at her son, and at her daughter, and at her after birth, that shall come out from between her feet, and at her children which she shall bear, for when all things lack, she shall eat them secretly during the siege and straightness, wherewith the enemy shall besiege thee in thy Cities, (as came to pass in the days of joram, king of Israel.) 2. King. 6.29. And when the Romans besieged jerusalem, when hunger so bitten their women, that they were ready to eat their own children before they were borne, and being borne, did most unnaturally devour them. Deut. 28.45.56.57.  
Let the harlot, and she that of long time hath accustomed to play the whore & adulteress, take away her fornications out of her sight, and her adulteries from between her breasts, (by earnest and speedy repentance:) lest if she continue so still in her filthiness, I strip her stark naked as ever she was borne, and slay her through beggary and penury. Hosee. 1.2.3.  
The harlot that forgetteth me, saith the Lord, and thus saith to herself, I will go after my lovers that give me my bread, and my water, my wool, and my flax, my oil, and my drink, that is my wealth & abundance, even her way will I stop with thorns, and make an hedge that she shall not find her paths, though she follow after her lovers, yet shall she not come at all: though she seek them, yet shall she not find them: for I will so punish and plague her, and bring her into such streigthes and afflictions● that she shall have no lust to play the wanton, saith the Lord by his Prophet Hos.  
Furthermore, I will have no pity upon her children: for they be the children of fornication: even bastards be gotten in adultery. Hosea. 2.4.5.  
Yea, I will visit upon her the days of her shame, and will discover her lewdness in the sight of her lovers, and no man shall deliver her out of my hand, Hosea. 2.4.5. etc.  
Because, by swearing and lying, and killing, and stealing, and whoring, they break out, and blood toucheth blood, and whoredom and wine take away their heart: Therefore I will visit their ways upon them, and reward them their deeds, for they shall eat and not have enough, they shall commit adultery, and yet having many wives, shall not increase with children as they hoped, because they ha●● left off to take heed to the Lord. Yea, therefore your daughters shall be harlots, and your spouses shall be whores, (for I will give them up to their lusts, so that they shall dishonour their own bodies, because they have dishonoured me saith the Lord:) neither will I visit nor correct your daughters when they are harlots, nor your spouses when they are whores to amendment: but will let them run headlong to their own damnation: for they themselves are separated with harlots, and sacrifice with whores, therefore the people that play the harlots, and doth not understand, shall fall into utter destruction. Hose. 4,10.11.13.14  
Their abominations are according to their lovers: for the spirit of fornication hath caused them to err, and they have gone a whoring from their God. Woe therefore unto them, and to their children, for I will departed from them and will destroy their children, even from the womb, and from the conception: and though they bring up their children, yet I will deprive them from being men, for they shall bring forth their children to the murderer: and though they bring forth, yet will I slay even the dearest of their body: (wherefore the prophet seeing the great plague of God like to come upon those women of Ephraim and juda, prayeth to God to make them barren, rather than that this great slaughter should come to their babes and children, (saying,) O Lord give them, what wilt thou give them? give them a barren womb, and dry breasts. Hose. 9●10. etc. 4.12.  
Finally, the Lord increaseth the plague, because of the arrogancy and pride of the women which gave themselves to all vanity, niceness and dissoluteness, saying by his prophet Esay thus: Because the daughters of Zion are waxen proud and haughty, and walk with stretched out necks, and with wanton eyes, walking, and mincing, tripping nicely as they go, and making a trickling with their feet: Therefore shall the Lord make the heads of the daughters of Zion bald, and the Lord shall discover their secret parts and filthiness. In that day shall the Lord take away the ornament of the corked slippers, and the cawls, and the round tires (much after the fashion of the Moon) the sweet balls, and perfumes, the bracelets, and the bonnets, the mu●●ers, and the masks, the tires of the head, and the slops, the headbandes, and the tabletes, the earrings, the handringes, and the nose jewels, the costly apparel, and the veils, the wimples, the crisping pings, and the glasses, the fine linen, the hoods, and the lawns. And in stead o● sweet savour there shallbe stink, and in steed of a girdle, a rent, & in steed of dressing the hair and well setting or curling it, baldness, and in steed of a stomachar, a girding of sackcloth, and in steed of beauty, sunburning. Thy men also shall fall by the sword and thy strength in the battle: Then shall her gates mourn and lament, and she being desolate shall sit upon the ground. And in that day when God shall execute this vengeance, there shall not be one man found to be the head of many women, and they contrary to womanly shamefastness shall seek unto men, and offer themselves to any condition: then shall seven women (I say) take hold of one man, saying: We will eat our bread, & wear our own garments, only be thou our husband and head, and let us be called thy wives, to take away the reproach of widowhood. Esay. 3. 18. etc. 4.1. etc. Thus will God (I say) not only punish the women for their excessive and intolerable, strange & monstrous pride, and for their nice curiosity, lightness, wantonness, and vay●e vanity, as those that cannot be content with comely apparel and decent attire according to their degrees. But he will punish also for their sakes the men and their husbands, which have suffered this dissoluteness, together with the Magistrates and whole common weal wherein they live, which have not remedied it by the execution of good laws.  
Now therefore rise up ye women that are at ease in Zion, Hear my voice ye careless daughters of jerusalem, give good ear unto my words (I say). For ye women which now are secure and careless (for your sins,) shallbe in great fear, and that above a year in days, even very long: for the vintage shall fail, and the gathering or harvest shall come no more, and one plague shall succeed another. ye women (I say) that live thus at your ease in careless security, neglecting the judgements and threatening of gods word, be ashamed and astonished: yea, quake ye and tremble through dread and fear, O ye reckless dames, and nice women. Cast off your gorgeous attire, rend off your gay cloth, strip yourself stark naked and bare, and gird sackcloth upon your tender loins. For if in time ye take not heed, & provide to turn to the Lord, & meet him by repentance, such calamity and misery is like to come, and remain both on you, and your husband's, your Magistrates & country, lands and cattle, that the enemy will neither spare you nor your children, husbands nor daughters, young nor old: Yourselves shall mourn like sorrowful mothers: because for sorrow and leanness ye shall lack milk to nourish your tender babes: and your husbands also shall lament even for their teats, that is, for the pleasant fields, and for the fruitful vine: because they yield no more fruit to sustain them as they were wont, and because the Lord hath taken from you the means and occasions which made you to contemn him: To wit, abundance of victuals and worldly goods, whereby you are nourished and maintained alive. Esay. 32.9.10. etc.  
Two women shallbe grinding at the mill, and the one shallbe received, and the other shallbe refused: watch therefore for ye know not what hour your Master will come. Mat. 24.41.42.  
Yea, watch (I say) and let your loins be girt in a readiness to execute the charge which is committed unto you, & let your lamps or lights be burning. Luk. 12.35. That having oil in your lamps, though ye slumber and sleep a little in security, yet when the bridegroom Christ cometh at midnight and calleth, ye may with the 5. wise virgins be ready to meet him, and to follow and go with him to the wedding chamber of his celestial paradise to do him perpetual honour, lest if ye make no provision in time for oil to your lamps: but suffer them to go out and be quenched for lack thereof, whiles ye go to buy oil for your lamps, the bridegroom come and finding you absent and unready, go his way and shut the gate of heaven against you, and so you afterward be fain to seek that which ye have contemned, and all too late to cry Lord Lord open to us: but then he will answer and say unto you, verily verily I know ye not: neither will I open unto you, because ye have once given yourselves to follow me: but have not continued but failed in the midway. Watch therefore (I say) and be yourselves like unto the wise virgins and servants that wait for the bridegroom & master when he will come and return from the wedding, that when he cometh and knocketh, ye may open unto him immediately. For ye know neither the day, nor the hour, when the son of man will come. Math. 25. 1. etc. Luk. 12.36.   
FINIS.   

THE Seventh Lamp of virginity, containing the acts & histories, lives, & deaths of all manner of women, good and bad, mentioned in holy Scripture, as well by name, as without name, set forth in alphabetical order, with the signification and interpretation of most of their names: and in some part paraphrastically explained and enlarged for the better understanding of the story, and benefit of the simple reader.  
¶ Whereunto are added (for the affinity they have with some part of the Scripture) the lives and stories of sundry such other women, as are mentioned in the third book of Macchabees, and josephus. A treatise very necessary, pleasant, and profitable for sundry good uses and purposes, especially to the true imitation of virtue, and shunning of vice, by example in all women kind. Newly collected, and compiled to the glory of God, and benefit of his Church, by the said T. B. G.  prover. 31.29.30.31. Many daughters (through the fear of the Lord) have done virtuously, and gotten thereby great renown: give them therefore of the fruit of their hands, and let their own works praise them, 
1582.   

The seventh Lamp of Virginity. Containing the names, acts, and histories, lives, and deaths, of all manner of women, mentioned in holy Scripture, as well by name as without, with the interpretation of every of their names, set forth in Alphabetical order.  

A  
Abi (or after some translation Abiiah) signifieth by interpretation, an ●ome time, ready, my Father, the will of the Lord. etc.  
SHe was the daughter of Zachariah, the Son of jerobam king of Israel, or as Lyranus thinketh of Zacharie the Prophet, whom joas the king of jerusalem stoned to death: and being after the wife of Ahaz the good king of juda, she bore unto him a virtuous son called Hezechiah, which afterward also was a godly and zealous king of juda, as ye may read at large. 2. Kings 18.2. & 2. Chro. 29.1.  
Abia, or Abiah, signifieth my father's plenty, father, Lord, the father was, the will of the Lord.  
She was the daughter of Machir Prince of Giliad, and wife of Hezron the son of Phares, who married her when she was threescore year old, in the year of the world 2358. and she bore unto him two sons, the one named Segub, in her husband's life time, the other after his death called Ashur, that was Prince of Tekoa, at a Town called Bethlehem, or Caleb Ephratah belonging to the tribe of juda. 1. Chro. 2.21.24.  
Abiahil (or Abihail, or Abiaiei) signifieth Father of strength, of the host, or of riches a vaunt mure or forewall father. Also father of grief, of light. or of praise.  
She was the wife of Abishur, and bare unto him two sons called Ahban, and Molid. 1. Chro. 2.29.  
Abigail (or Abigal, or Abigael) signifieth my father's joy, reio●ing or gladness, or the father of rejoicing.  
She was the wife of the Churl nabal the Carmelite, and a woman man not only beautiful, but of a singular wisdom withal. For when her faithful and diligent servants told her how her husband had railed on David's messengers, and currishly driven them away without any victuals, or sustenance, to relieve their master David and his weary soldiers in their necessity. And being counseled by her wise servants to take heed therefore that some mischief came not unto her & her family through her negligence & her husbands their master's wickedness. She then like a wise woman, not contemning the judgement of her virtuous servants, (as job teacheth, chap. 31.13.) but following their advice tending to so good purpose, wisely considered the great peril and danger that might arise of the wilful occasion offered by her foolish husband's niggardship, both to herself and all her family: and by and by made great haste and loaded her Asses with sundry kinds, both of good and fresh victuals, and sent them forth by her own servants to relieve David and his men. Which she did unawares to her husband (because she knew his crooked nature to be such, that he would rather have perished, then consented to that her wise, godly, and charitable enterprise. Yea she herself also, like a courageous and bold woman without any fear, as she that doubted not but to pacify the fu●ie of the Lion: road after, and followed her men with speed to appease the wrath of David, and as she was riding a privy way to shun the multitude, (the providence of God was so) that she met David and his men by the way upon the side of an hill coming towards carmel (where her husband and she dwelled) and full determined utterly to have destroyed her husband & all that he had by the dawning of the day following, & to have left none to piss against the wall, as her servants had foretold her. Then she perceiving the unlawful oath & unjust fury of David provoked against her and hers for her husband's only offence, lighted down of her Ass, and falling flat on the ground before David at his feet, she with all reverence to David's kingly parsonage wisely gave apt remedies for the sore mischief of her husband Nabal, & in recompense of her husband's niggardly denying victuals, she first presented David with abundance of presents & gifts of corporal food or sustenance: and for her husbands railing & churlish language, she gave David sweet & pleasant words, & made this her learned oration & humble petition or request unto him and said, O my Lord I have commmitted the iniquity, I pray thee therefore let thine handmaid speak unto thee, & hear thou the words of thine handmaiden. Let not my Lord, I pray thee, regard this wicked man Nabal, who hath requited thee evil for good. For as his name is, so is he: Nabal is his name, and folly is with him. But I thine handmaid saw not the young men of my Lord, when thou sentest them. Now therefore my Lord, as the Lord liveth, and as my soul liveth (the Lord I say that hath kept the innocent and clean and withholden thee from coming to shed blood and caused that thine hand should not save thee, (nor thou revenge thyself upon thine enemy my husband) so now thine enemies shallbe as Nabal, & they that intent to do my Lord evil. And now receive this present I pray thee, which I thine handmaid have brought, and let it be given unto the young men that follow my Lord. And I pray thee forgive the trespass of thine handmaid: for the Lord will make my Lord a sure house, (and confirm his kingdom to his posterity) because my Lord fighteth the battles of the Lord, and none evil hath been found in thee in all thy life. And [albeit, that man Saul hath risen up to persecute thee and to seek thy soul: yet] the soul of my Lord, shallbe bound in the bundle of life with the Lord thy God, who shall preserve thee by his protection long in his service from all dangers: but the soul of thine enemies shall God cast out as forth of the middle of a sling, and utterly destroy them. And when the Lord shall have done to my Lord, all the good that he hath promised thee, and shall have made thee king and ruler over Israel, then shall it be no grief unto thee, nor offence of mind unto my Lord, that thou hast not shed causeless, nor that my Lord hath not preserved or avenged himself (which things would have tormented his conscience.) And when the Lord shall have dealt well with my Lord, then think on thine handmaid, and remember my words.  
Which pithy petition of hers being done & ended, it not only pacified his wrath and stayed his hands from shedding of blood that day: but also gave David great cause both to praise GOD for sending her to be the occasion thereof, and also highly to commend Abigail for her wise counsel and good advice therein. And so David being greatly moved with her wisdom & godly persuasions, gently received her present that she had brought, & did clearly remit the churlish behaviour of Nabal her husband for her wisdom and virtues sake, saying: Abigal blessed be the Lord God of Israel that sent thee this day to meet me, and blessed be thy good counsel, and blessed be thou which hast kept me this day from shedding blood, etc. Now therefore go in peace to thy house, for behold I have heard thy voice, & do grant thy petition. Which being granted, she took her leave & returned again to carmel. But when she came home, and found nabal her Husband so far overcharged with wine, that his wits were gone through drunkenness and belly cheer, she thought it convenient to follow the wise man's counsel. Eccle. 31. Not to rebuke him in his wine, nor to say any thing unto him good or bad at that time: but to let the matter rest till the drink were all out of his brain, and his memory fresh, for as then he had no reason to consider the danger he was in, or to give thanks for this great benefit of deliverance wrought by his wife, if she had told him. And so on the next morrow, she declared to nabal the great and perilous danger he was in for his churlishness and unkindness showed to David and his servants. Which when he heard, did smite him so sore to the heart, that he was cold as a stone for fear thereof, and never enjoyed it, but died within ten days after for very sorrow. Of whose death David being advertised, after a certain time he remembered Abigail, as she in her petition before had requested him, and having had good experience of her great godliness, wisdom, and humility: he sent messengers to Carmel to commune with Abigael concerning marriage, and to signify unto her that he was willing to take her to his wife. And Abigail, after great and courteous entertainment of David's Ambassadors or servants that did the message or errand, in most humble manner said unto them: Behold, let thy handmaid be a servant to wash the feet of the servants of my Lord, as though she would say, I am more fit to be wife unto one of his servants. And with great gladness and good will she made haste to make herself ready to go with them, & so with her five maids following her she took horse, and went with the messengers of David, and became his wife. 1. Sam. 25. 3. etc. al. And when he dwelled in Ziklag among the Philistines whiles he went with Achis the king to war, Abigal his wife and her mate Ahinoam were both taken prisoners by the Amalechites, and led away captive until such time as they were rescued by David their husband, as appeareth. 1. Sam. 30.5.18. And in process, this woman Abigail bare unto David a son 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 David, Zeruiah joabs mother, and wife to Jether an Ishmalite, unto whom she bore a son called Amasa. 2. Sam. 17.25.1. Chro. 2.16.17.  
Abihail (or Abiahil.) sig. the father of light, or of praise, as before in Abiahil.  
She was the daughter of Eliab, the son of Ishai, and one of the xviii. wives of Rehoboam king of Israel, which bore unto him three sons, as 2. Chro. 11.18.19.  
Abishag (or Abisag) signifieth the Father's ignorance, or mistaking: The father catching, touching or increasing. etc.  
She was a goodly fair young damosel, or virgin of the Tribe of Isacar, brought up in the City Shunem. And for her exceeding beauty and good manners, she was chosen afore all other women to lie in the bosom of king David, and to keep and nourish him with her heat in his extreme old age. And she cherished the king and ministered unto him: but the king knew her not. After whose death (she being still a pure virgin and maid) was greatly desired of Adoniah (king salomon's half brother) to be his wives and for a means to beg and obtain her the sooner, he used the help and mediation of Bethsheba, David's widow and salomon's mother, to whom he thought Solomon would not say nay in a greater request. But this request of his mother to give Abishag to Adoniah his brother to wife, so displeased king Solomon, that he did not only say his mother nay, and refused to give him Abisag to wife: but also for this presumption of Adoniah in ask Abishag to wife, he took occasion strait ways 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 dew or shadow.  
She was one of the wives of king David, who bore him a son in Hebron named Shephatiah. 2. Sam. 3.4. 1. Chro. 3.3.  
Abra signifieth awaiting maid, a handmaid, or servant.  
She was the faithful and trusty handmaid of judith that had the government of all things under her mistress, and continually attended upon her person, insomuch as when her mistress went about her wonderful attempt to destroy Olophernes the lords enemy, she only went with her mistress judith, and carried the bag of victuals and bottles of wine and oil all the way, making her prayers often together with her dame, and kept her company diligently, till being so commanded by judith her mistress, she stood without the door, and waited her coming, while she went to pray alone and work her feat against Holophernes. Which being done, and his head delivered unto Abra, she put it in her wallet, and so carried it after her mistress to Bethulia the City. judith 10.2.10.13.5.11. etc. Note that this name Abra is only read in the common or vulgar translation.  
Achsah or Axa, signifieth decked, wanton, the brenking or tearing asunder of the covering.  
She was the daughter of Caleb, whom according to his promise made before, he gave to Othniel the son of Kenez to wife, and with her also the South country for her portion and preferment, because he had smitten & conquered Kiriath Sepher, otherwise called Debir according to his request and desire: and being now othniel's wife, she moved with a little covetousness, persuaded him to ask of her father a field that had springs in it: because her south country was barren which she had. But because her husband tarríed long, and somewhat neglected to satisfy this her request, she took her Ass, and road herself unto her father Caleb to request it, and said: give me this blessing, and grant me this petition O my father, thou hast given me the south Country, but it is barren: give me also I pray thee a field that hath in it springs of water, and is fruitful. And strait ways Caleb granted her request, and gave her a fruitful field that had springs of water both beneath & above to augment her portion and living, and for an inheritance to her and hers for ever, as appeareth. josua. 15.16. judge 1.12.1. Chro. 2.49.  
Adah or Ada signifieth a company or congregation, a witness, or assembly, decked, passing by, a pray taken away etc.  
She was one of the two wives of Lamech the son of Methushael. And the first woman that was coupled to a Concubine, and had her marriage corrupted by pluralities of wives: her mates name was Zillah, who seeing that all men hated their husband for his cruelty, were sore afraid lest he should have been murdered, and therefore gave him good counsel, and willed him to take heed and look well to himself. But he with great brags and big boasting words currishly contemned their good and loving advice to his own hurt and their further discomfort. This Adah also was the mother of Iabal the first inventor of tents and grazing: and also of his brother jubal the first inventor of Instruments and music. 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 wives of Esau, unto whom she bore a son called Eliphaz before the division made of the land between jacob his brother and him. Gen. 36.1.10.  
Ahinoam or Achinoam, signifieth the brother's comeliness or beauty.  
She was the daughter of Ahimaaz the son of Zadecke the high Priest, wife of king Saul, & mother of jonathan (that faithful friend of David in his persecutions) whom Saul his father therefore much reviled for taking David's part, saying: thou son of that wicked and rebellious woman, thou that art ever contrary unto me as thy mother is. 1. Sam 14.50.20.30. 1. Chro. 6.8.  
There was an other woman called Ahinoam which was an Israelitesse borne, and one of the wives of David that he had in his banishment, and which was the mate or companion of Abigail, with whom also she was taken prisoner and ●edde captive away by the Amalekites out of Ziklag. And after David had by her his eldest son 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 itself, meaning Samaria which was the royal city of Israel.  
Aholibah or Ooliba, signifieth my pavilion, tent, mansion, or my brightness in her: whereby is meant jerusalem where Gods Temple was.  
These were two sisters, under whose names the holy Ghost doth set forth the fornication, that is to say, the Idolatry of Samaria and Jerusalem, as appeareth in Ezech. 23.4.  
Aholibamah or Oolibama, signifieth as before, my pavilion some where, my high pavilion, or hall, the brightness of the high one, the height of the ●ent.  
She was the daughter of Anah, the daughter of Zibion, and one of the wives of Esau, unto whom she bore three sons, jehus, jaleam, Corah, who became great men in the World. Gene. 36.2.5.  
Anah Answering or singing.  
She was the daughter of Zibeon, the sister of Anah, the first inventor of Mules, and the mother of the forenamed Aholibamah. Gen. 36. 2.  
Anna signifieth his grace, favour, or gracious, favourable, merciful, Lady, resting, freely giving.  
She was the wife of old Toby, and bare unto him a son called also Toby after his father's name. And being in captivity with her husband, she worshipped the true GOD, and forsook all Idolatry, doing diligently good deeds as her husband did, even to her own further trouble and impoverishment, for being threatened by the king to be slain, both she and her husband for burying the dead: she together with her son & her husband fled away naked from Ninive and hid herself from the cruelty of Senacherib● So her goods being confiscate, and she left very poor, it pleased God yet at the last to restore her home to her house, where also her husband being strooken blind and not able to get his and her living, she went daily to the weaving work, and took weavers works to do, and look what living she could get with the labour of her hand, she brought it home, for she laboured sore for her living. And when on a time she sent home her work to the owners, one sent her a kid more than her wages, which she had earned: And when Toby her blind husband, heard the kid bleat, he said to Anna, from whence came that kid? is it not stolen? restore it to the owners again, for it is not lawful to eat any thing that is stolen. Then was Anna angry with her husband Toby, and rebuked him as one whose trust in God was all in vain: like to jobes' wife, casting him in the teeth with his good deeds, saying these or the like words: Where are now thine alms, and thy righteousness become, behold, they all appear now in thee manifestly? which her reproach and upbraiding, so grieved the good old blind man, that taking it very heavily at his wives hand, he wept, and made his prayers with tears unto God, to have mercy upon him, to forgive his wife, and to take that reproach away from him. And God heard his prayer, and sent his Angel to cure him. And yet looking for death, he called for his son, and to declare his love and good nature towards his wife, he in his death bed gave his son a great charge concerning his mother Anna, saying, Son, despise not thy mother: but honour her all the days of her life, and do that which shall please her, and anger her not, etc. as in the 4. cap. doth appear, and when she is dead, bury her by me in the same grave.  
After this, it fortuned old Toby to send young Toby his son to the City Rages, to receive certain money, which in his prosperity, he had lent to one Gabael. Then Anna, being full of heaviness, for the departure of her son, burst out a weeping, and rebuked her husband again the second time, saying: Oh what hast thou done? why hast thou sent our son away, is he not the staff of our age, and our hand to minister unto us? I would to God, that money had never been laid up of us, nor required again: but that it had been lost and cast away in respect of our son, and that we had been content with our poverty and kept our son. For that which God hath given us to live with, doth suffice us, & we should have counted it riches enough, that we saw our son here. Then said Toby unto her: Leave thy weeping (my sister) and be not careful, our son shall return in safety, and thine eyes shall see him For the good angel doth keep him company, and his journey shallbe prosperous: so that he shall both go safely and return to us again sound with joy. Then at these words Anna being somewhat comforted, left off from weeping, & held her peace.  
But when the days of the journey were expired, and her son came not home as she looked, than both Toby her husband and she were exceeding sorrowful, and began to weep both together: insomuch, that Anna now wept again with uncomfortable tears and bewailed, saying, woe is me, my son, O my son Toby, surely my son is dead, seeing he tarrieth so long. O what meant we to send thee my son away into a strange country, seeing all the things that we have are only in thee my son, we should not have sent thee away from us: But now I care for nothing, my son, since I have lost thee, thou light of our eyes, thou staff of our age, thou comfort of our life, thou hope of our generation. Then her husband Toby seeing her impatiency, comforted her again, hold thy peace, and be not discomforted, for the man that went with our son is so faithful, that he will bring him to us again safe and sound: nevertheless she might in no wise be comforted, but being too much addicted to the love of her child, and altogether distrusting gods providence, very angrily rebuked her husband again the third time, saying: Hold thou thy peace man, and deceive me not, for my son is surely dead. Thus was Annastill unquiet in her mind for her son, neither would she by any means be persuaded: but daily went out, looked abroad, and went about all the streetees, whereby she thought he should come again, yea and daily did she go to the top of an hill and there sit long, that if it were possible, she might spy him coming a far off: neither did she eat any meat on the day time, but did ●●nsume whole nights in lamenting and bewailing her son Toby: until at the last, as she sat upon the top of the hill, still looking and waiting for him, she espised him coming a far off, and for joy ran home and told her husband, saying, behold thy son cometh, and the man that went him, which being done, she ran forth again to meet her son, and meeting him, she fell in his neck, and wept for joy, and said, O my son Toby, now seeing I have seen thee, I am content from henceforth even to die. afterward when Anna was dead, her son buried her honourably, and laid her with her husband, as his father had before given him in charge. Tobit. 1.9.20. 21.11.12.4.26.5.16.17.18.20.21.10.4.5.6.7.11.5.6.9.14.12.  
A●ma, the wife of Raguel was mother of Sara, young Tobies' wife.  
Look for her story in Edna, for so is she called in the geneva translation. Tobi. 7.  
Anna, the daughter of phanuel (of the tribe of Asser.)  
She was a Prophetess of a great age, and had been married to an husband seven years from her viginitie, and after continued a widow fourscore and four years: serving God continually in the temple, with fasting and praying, day and night. And when Christ was brought into the Temple to be presented unto the Lord, in the year of the world 4142. she came at the same instant upon them and praised the Lord, confessing him to be God as Simeon did, and prophesied or spoke of that child to all that looked for the redemption of Israel, to the admiration of all about her. Luke. 2.36. etc.  
Apame, signifieth, expelling or driving forth, casting away.  
She was the daughter of the famous man Bartacus, and the concubine of Darius the king of the Percians, who being a very impudent woman, durst do more unto the king, than all other men or women beside: for whereas none ever durst presume to lay hands upon this mighty king, such was his power and might, that all lands stood in awe of him: Yet this bold woman Appam would presume to sit by his side, and that upon his right hand, and durst take the crown off from his head, and put it upon her own head, and also toy and play with him, and smite him with her left hand before every body, the king himself in the mean season not resisting, striving, nor in any thing gainsaying her: but gaping, gazing, and smiling upon her: Yea, so was he besotted with her love, that if she laughed upon him, then must he laugh also upon her: but if she were angry with him never so little, then must he flatter her, and speak her fair, and all to win her favour, and to be reconciled with her again. Which example of impudency and audacity in her, zorobabel, one of the king's guard that beheld it, took for an occasion presently to reprove the king for his folly, and for an argument to prove that even before the king himself, (but to his shame if he had had grace) that such women were stronger than the king given to pleasure, or wine unmeasurably drunk, 3. Esd● 4.29.  
Apphia, signifieth stayed, chastity, free,  
She was a godly professor of the gospel, and a faithful woman: unto whom Saint Paul in his Epistle to Philemon, sent hearty commendations as to a dear sister, and well willer to the Apostles in all their troubles and persecutions. Phile. 1.3.  
Asenath, (or Asnath, or Aseneth,) ●igni. danger, or misfortune.  
She was the daughter of Potipherah, prince of On, whom Pharaoh the king gave unto joseph to be his wife, in recompense of hi● faithful and honourable service done unto him whilst joseph was in Egypt, unto whom also (before the years of famine) she bore two sons, called Manasses, and Ephraim. Gene. 41.15.50.  
Atarah, or Athara, or Araia. sign. the lords anger or heat, a Crown.  
She was one of the wives of jerathmeel, and the mother of Onan 1. Chro. 2.26.  
Athalia, signi. time for the Lord, his time, an hour, etc.  
She was the daughter of Omri (or as some will) of Ahab, which was the son of Omri, either for that she was brought up still with Achab, or for that she imitated his manners in all kind of Idolatry. She was also the wife of jehoram, king of juda, whom she corrupted greatly with her Idolatry, and unto whom, in the year of the world 3217. she bore a son, called Ahaziah, which was Jehoram's youngest son: who also (all his elder brethren being before slain by the Philistines) succeeded his father jehoram in the kingdom. His mother Athalia enticed him also to all wickedness, insomuch, that the Lord caused him to be slain by jehu. Then Athalia perceiving that her son was dead, she in the year of the world, 3239. took upon her the rule and government, and to the intent, that there should be none of that lineage of jehosophat to rain, or make title to the crown, and that she only might usurp the government, and reign quietly, she most cruelly murdered and destroyed all the seed and posterity of jehosophat, and joram, to whom the kingdom appertained, save one: for so it pleased God to use the tyranny of this wicked woman, to destroy the whole family of Ahab, only joas the son of Ahaziah, was stolen away, and hid from her by jehosheba, as appeareth in her story.  
And when wicked Athalia had ruled the land most cruelly six years, and had broken up the house of God, and bestowed upon Balam and Idols, all things that were dedicated therein to the Lord: In the seventh year, joas was brought forth by jehoida the priest, and proclaimed king: She hearing that, ran into the Temple of the Lord, and there beholding joas crowned king, she rend her clothes, and cried out, treason, treason. But at the commandment of jehoida the priest, the captain and soldiers took her, and carried her out of the Temple, and slew her by the way as they went to the kings house, in the year of the world 3245. and this was the end of that wicked idolatress & booddy woman Athalia. 2. Kin. 8.18.26.11.1.2.15. 2. chro. 21.6.22.2.3.10. etc. 24.6.  
Atossa, was first the wife of king Cambyses, afterward married to king Darius Histaspis, and married the mother of Xerxis: in the year of the world 3620. read more in Ester. For as some think, this Atossa was Ester, who first was the wife of A●huerus, and after his death, became wife to Darius Histaspis, unto whom she bore Xerxes, the father of Artaxerxes, in the year of the world. 3621.  
Azuba, or Asuba, sig. left or forsaken, his strength in her.  
She was the daughter of Silhi, and the wife of Aha, king of juda, unto whom she bore a son called jehoshaphat, that was also king of juda after his father. 1. King. 22.42. 2. Chro. 20.31.  
There was another woman of this name, which was the wife of Caleb, and bore him divers sons, as appeareth: 1. Chronicles. 2.18. 19   

B  
Baara, or Bara, or Baraa, sig. a workmanship, a bed, a fire, in wicked mind, in ill, a companion, in joys, in feeding, in building. etc.  
She was one of the wives of Shaharaim, whom with her mate Hushim, he put away from him, and took other. 1. chro. 8.8.  
Bashemath, or Basemath, ●ig. sweet smelling spices, destruction of death, in discomforting.  
She was the daughter of Elon an Hittite, and one of the wives of Esawe, who with her mate judith, was a grief of mind to her good father and mother in law, Isaak and Rebecca, through her continual disobedience and great rebellion. Gen. 26.34.  
Bernice signifieth a hurtless Son, a heavy victory, the weight of vanquishing, finely moved, or with choice.  
She was the daughter of Herode Agrippa, borne in the year of the world, 4170. and the natural sister of king Agrippa, and wife to Herode king of Chalcida her Grandfather. And being entertained of king Agrippa in his house as his wife, also she went with him to Cesaria to salute Festus, and to welcome him into the Country, who was then but newly entered into his office of presidentship in the room of Felix: And when Paul's matter should be heard before Agrippa, she went with him also into the common hall, where she was received with great pomp, and there sat with Agrippa, and the other governors all day, to hear the examination of Paul before Festus the new Precedent: and being almost converted with her husband Agrippa, at the words of Paul, she together with the rest of the Governors arose, and in secret conference justified Paul as altogether innocent, and most unworthy of death or imprisonment. Acts 25.13. 23.26.30.  
Bethsheba (or Bethsabe, Bethzabe, Bathshua, or Bersabe) signifieth the seventh daughter, or the daughter of an oath: The daughter of fullness, of noise, or th● daughter of salvation, or the honourable or noble daughter.  
She was the daughter of Eliam, (called also Bathshua the daughter of Ammiel. 1. Chro. 3.5.) and the wife of Uriah the Hittite, which was with joab in king David's wars against the Moabites at Rabbath. And on a time in the year of the world 3086. as Bethsabe was washing herself in her privy garden alone, it chanced king David to look out at a window in his palace, as he walked on the top or roof thereof in the afternoon, and seeing her to be a very fair woman, he was presently so ravished with her beauty, that (forthwith) he sent for Bethsabe, and she coming unto him he lay with her, & committed adultery with her, & so sent her home again to her own house. Then shortly after, she perceiving herself to be with child, and fearing least for that fact she should be stoned to death, according to God's law, sent David the king word thereof secretly. Whereupon the king, partly to hide his own fault, and partly to save the woman from danger of the law, sent for Urias her husband to come home from wars, that he might colour and father the matter by lying with his wife. But when David saw that Urias would by no means company with his wife Bethsabe, as he desired, he returned him back again to joab with a letter, the contents whereof caused Urias quickly to be dispatched out of his life by the enemy. And when Bethsabe heard that her husband Urias was dead, she mourned for her husband: so when the mourning was done, David sent for Bethsabe, and to make her amends, he took her into his house, and she became his wife, and in the year of the world 3086. she brought forth the same child conceived in adultery, being a son which lived not long: but being stricken by God with a sore sickness for David's & Bethsabes sins, and punishment, it died. After that, in the year of the world 3088. Bethsabe conceived again, and brought forth another son, called Solomon. 2. Sam. 11.12.  
Lastly, when David was waxed old, and fallen into exteeme age: and Abishaag the Shunamite her handmaid ministered unto him.  
Bethsabe understanding by Nathan the Prophet, that Adonia, the son of Aggit her mate, began to aspire to the kingdom of his father David yet living: she (by the counsel and advice of Nathan the Prophet, who taught her, her lesson) went unto the king her husband, and making her humble obeisance unto the king as he sat in his chamber, & Abisag the Shunimite, or young virging ministering unto him, he said unto her, Bethsheba, what is the matter? She answered, my Lord, thou swearest by the Lord thy God unto thine handmaid, saying, assuredly thy son shall reign after me, and he shall sit upon my throne: But behold, now is Adoniah king, and thou my Lord the king knowest it not, so closely is the matter kept from thee by flatterers. For he hath offered many oxen, fat cattle and sheep, and hath called all the king's sons, and Abiathar the priest, and joab the captain of the host, but my son Solomon thy servant hath he not bidden. And now my Lord O king, the eyes of all Israel wait on thee, that thou shouldest tell them who ought to sit on the seat of my Lord the King after him: for else when my Lord the king shall sleep with his fathers, I and my Son Solomon shallbe reputed vile, and so put to death, as wicked transgressors and sinners. And lo the Queen had no sooner ended her tale, but the Prophet Nathan came and confirmed her words to be true. Whereupon the King called for Bethsabe again (who was gone aside while Nathan talked with the king) & swore unto her, to assure her that Solomon her Son should be that day proclaimed King, and reign in his stead after him. Then Bethsabe the Queen humbling herself to the ground, did yield reverence and thanks unto the King, and desired of GOD, that her Lord King David might live for ever.  
afterward when David was dead, and her Son Solomon reigned King, and was established in his throne, it chanced that Adoniah, whose purpose she prevented, came unto her: and she suspecting him as her privy enemy, and fearing lest he would work more treason still against the King her son, demanded first of him, whether he came peaceably and to good intent or no. And when he answered yea, and that he had suit unto her: then she bade him say on, for she would hear him, and understand his suit. So Adoniah made this request unto her, that she would vouchsafe to do so much for him, as to go unto the King her Son, and speak unto him to give him Abishag the shunamite to wife: for said he I know the king will not say thee nay: then Bethsabe willing to pleasure even her very enemy, especially in so small a matter as she thought, said unto Adoniah: well I will speak for thee unto the King my Son. So Bethsabe coming unto the king Solomon her son, to speak unto him for Adoniah, the king as soon as he saw her, rose up to meet her: and in token of reverence, and that others by his good example might have her being his mother in greater honour, and to teach all children (how high in dignity soever they are above their parents) their duty towards their parents, he bowed or humbled himself unto her, and sitting again in his throne, he caused a seat to be set for his mother by him, and she sat on his right hand. Then she preferring Adoniah suit, said unto Solomon: I desire a small request of thee, say me not nay: unto whom the king gently answered, Ask on my mother, for I will not say thee nay. My request is quoth she, that thou wilt let Abisaag the shunamitisse be given to Adoniah thy brother to wife: But king Solomon wisely perceiving further mischief to lurk in that request, than his mother who made it a light matter, was aware off, and knowing that if he should grant Abishag (that was so dear unto his father at her request) unto Adoniah, he would afterward by that means, aspire unto the kingdom, answered his mother thus, O good mother, and why dost thou ask Abisaag the Shunamite for Adoniah, you might as well ask for him the kingdom also: for he is mine elder brother, and hath for him both Abiathar the priest, and joab the son of Zeruiah, as thou knowest, as if he would say, if I should grant you the one, he will thereby soon aspire to the other having such means, therefore I cannot for my safety grant your request so prejudicial to my royal estate, so she departed without her purpose, and Solomon wisely to prevent the aspiring purpose of Adoneah, went strait ways and put him to death. 1. King. 1.2.  
Finally, so godly, wise, and learned a woman was this Bethsabe, that Solomon her son, being now a king, yea and a most wise and learned king, yet she, to show her duty & motherly affection towards him her child, taught him the doctrine and precepts of good life, and how he should rule and govern to the glory of God and his perpetual praise and renown.  
Her words and doctrine, which she taught Solomon, and wherein she exhorted him to chastity, sobriety, and justice, are these:  
What my Son? And what the Son of my womb? And what O Son of my desires? Give not thy strength unto women, nor thy ways, which is to destroy kings, (for women are the destruction of kings, if they hate them.)  
It is not for kings O Lamuel (for so was Solomon also called) it is not for Kings to drink wine, nor for Princes strong drink: (that is, the king must not give himself to wantonness, and neglect his office, which is to execute judgement) lest he drink and forget the decree, and change the judgement of all the children of affliction. Give ye strong drink unto him that is ready to perish: and wine unto them that have grief of heart. Let him drink that he may forget his poverty, and remember his misery no more: (for wine doth comfort and cheer the heart of man: as Psal. 104. 15)  
Open thy mouth, for the dumb in the cause of all the children of destruction: (That is, defend their cause that are not able to help themselves. Open thy mouth, I say, judge righteously, and judge the afflicted and the poor. Pro. 31.1.2.3. etc.  
Read more of the conditions and properties of a worthy woman and virtuous wife, described by Bethshabe in the praise of women. Pro. 31.10.  
Bilha, or Bala, or Baala after some translations, signifieth old, or fading, a pretty one, the lesser swallowed up, having her, his man, troubled, shedding of an underling, had, In getting up, Destroying.  
She was a young damosel, which served Laban the father of Rahel: and when Rahel his daughter should be married to jacob, Laban gave Bilha his maid, to Rahel his daughter to be her handmaid and servant. And afterward when Rahel perceiving she was barren, and could bear jacob no children, she gave Bilha her maid unto her husband to be his wife, who conceived by jacob, and brought him forth two sons: The first called Dan, the second called Nepthali. afterward Bilha and her mate zilphas went with jacob to meet Esau, and was placed foremost with her children in the company, and meeting Esau, did him first reverence and obeisance. Then at the commandment of jacob, she reform herself of her Idolatry, and resigned up unto him her earrings & Idols, & worshipped God aright, with him and all the rest of his household: yet after this, that is in the year of the world 2275. Reuben the eldest Son of jacob went and lay with this Bisha his father's Concubine, and caused her to commit adultery, to her shame, and his curse given of his father, unto whose ears the vile fact came, as appeareth. Gene. 29.29.30.3. etc. 33.2.6.35.4.22. 46.25.49.3 1. Chro. 7. 13.  
Bithiah● or Bethia, signi. the Daughter, or measure of the Lord.  
She was the daughter of Pharaoh, and wife of Mered, or after some ●he first wife of Ezrah, and the mother of Mered. Read 1. Chro. 4.18,   

C  
Calmana, signi. a nourishing, gift or present.  
She was one of the two daughters of Adam and Eve, sister to Delbora, and wife to Rain her own brother: by whom the world was first replenished, as appeareth in grafton's Chronicle. fol. 27.  
Candaces, signi. changed, having breach of mind, a clean or the purest having in use, & it is a common name to all the Queens of Ethiopia.  
She was the Queen of Ethiopia, who sending her Eunuch or chief governor, that had the rule of all her treasure to jerusalem: as he road in his chariot, reading Isaiah the Prophet, was by the way met with of Philip, who baptized and instructed him in the true understanding of the scripture he read, and converted him to the Christian faith, by preaching unto him jesus: so that he worshipped God aright at jerusalem. Acts. 8.27.  
Cleopatra, signi. the flourishing glory or joy of the country, or of the Father.  
She was the daughter of Philometor, king of Egypt, who in the year of the world 3981. being first given in marriage by her father upon good liking to Alexander the son of noble Antiochus, Epiphanes king of Syria, and royally married with great glory after the manner of Kings at the City of Ptolomays: afterward upon displeasure causeless taken by her father against her husband, she was taken away from him again, and given by her unnatural father to Demetrius the son of Demetrius, and so became his wife also, having now two husbands alive, as appe. 1. Ma. 10.75. &. 11.12.  
The Prophet Daniel also prophesieth also of the faithfulness & constancy of one Cleopatra, a beautiful Woman, that was the daughter of Antiochus, the great king of Syria, & wife to Ptolomeus Eptphanes king of Egypt: saying in this wise He (that is Antiochus) shall set his face to enter with the power of his whole kingdom and his confederates with him (against Ptolomeus:) thus shall he do, and he shall give him the daughter of women to destroy him. But she shall not stand on his side, neither before him: meaning that Antiochus should give his daughter Cleopatra to Ptolomeus, to destroy him with her beauty, & betray him to her father, after his advice: or if that served not, he would destroy him together with his daughter by that marriage under pretence of friendship: for he like a mo●t covetous and cruel wretch, regarded not the life of his daughter, in respect of the kingdom of Egypt, which he chief shot at: yet for all that Daniel prophesied, that she should not agree to her father's wicked counsel: but should love her husband, as her duty required, and not seek his destruction for her father's pleasure, or any friend in the world beside. Read Dani. 11.17.  
Cozbi, signi. a Liar, leaving off, as flowing, as a flood.  
She was the Daughter of zur Prince of Midian, who playing the harlot with zimry the Israelite, and son of Salu, and being taken in the very committing and doing of the filthy fact of adultery, was by zealous Phinees the son of Eleazar, God's execucioner of his just wrath, thrust quite through her belly and slain, as she lay together with zimry her adulterous mate. Which zealous fact of Phinies so pleased God, that therefore the Lord not only turned away his wrath, and caused the plague to cease, which he had sent upon the Israelites, for committing both corporal and spiritual whoredom with the woman of Moab, and following their idolatry: but also God made the covenant of priesthood to remain with him and his for ever, as appeareth. Numb. 25.6.7.   

D  
Damaris, signi. a little, or a pretty, wile, a still heed.  
She was a certain godly and devout woman, dwelling at the City of Athens, who with Denis Areopagita and others, believed the Gospel preached by S. Paul, and was converted to the Christian faith. Acts. 17.34.  
Deborah, (or Debbora) signi. a word, a Bee, good utterance, a babbler, speech.  
She was the wife of one Lapidoth, and a Prophetess: who after the death of Ehud and Shamgar was the fourth judge and governess of the people of Israel, and judged them by the spirit of prophecy, in resolving of controversies and doubts, & declaring unto them the will of God. And in the year of the world 2766. when the children of Israel were given by the Lord for their sins into the hands of jabyn King of Canaan, and invaded by Sisara his captain, and a great host of enemies. They went to Deborah unto her house, that dwelt under a Palm tree, between Ramah and Bethel in mount Ephraim, and in great sorrow and lamentation asked her advise: who understanding the matter, sent presently for Barack: who being come, she said unto him: hath not the Lord GOD of Israel (revealed unto me by the spirit of prophecy) and commanded thee, saying, go to Mount Tabor with ten thousand men? And I (saith the Lord) will draw unto thee to the river Kison, Sisera with all his huge host, and deliver him into thy hand. But Barak seeing his own weakness, and his enemy's power, desired Deborah the Prophetess to go with him, to assure him of Gods will from time to time: saying, If thou wilt go with me, I will go: But if thou wilt not go with me, I will not go. Then said Deborah, I will surely go with thee (as thou desirest:) but (for thy distrust and doubtful mind, know thou this, that) this journey which thou takest shall not therefore be for thine honour: for the Lord shall sell Sisera into the hands of a woman. So Deborah arose and went with Barak and all his host to Kedesh. And when she saw Sisera and his army come ready to wage battle with Barak, she still encouraged him to the enterprise, by assuring him of God's favour and aid, saying, up Barak: for this is the day that the Lord hath delivered Sisara into thine hands. Is not the Lord gone out before thee (to fight for thee?) So the Lord according to her words having destroyed the army of jabin, and forced Sisara to light down of his chariot, and fly away on his feet. Barak pursued after him: but he being escaped his hands, and hid in the tent or house of one jael, the wife of Heber, and a faithful friend to Israel, was there slain by the said jael, (as in her story more plainly appeareth) until at the length Barak still pursuing after Sisara, came and found him dead in the tent of jael: and so lost he the honour of the victory, and jael got it, as Deborah before prophesied. And thus Deborah by her policy and wisdom, through God's power and barak's help, assisting and working for her and her people, delivered her people mightily from the tyranny of jaben, Sisara, and all their enemies, that had vexed them very sore the space of twenty year before, and were set at peace and liberty, and their enemies utterly confounded.  
And therefore to the glory and praise of God for that victory, and to the perpetual memory and fame of jael, she made a notable and learned song, which she together with Barak sang the same day, saying: Praise ye the Lord for the avenging of Israel, and for the people that offered themselves willingly, etc. as it is at large in the prayers of the Bible made by women before in the first Lamp, page 3. And after the death of Deborah, the Lord raised up Gideon to judge his people. judges 4.4.5.1.   

D  
There was an other woman called Deborah, which was the nurse of Rebecca, and went with her and her maidens when Abraham's servant brought her from her father to Isak his masters son, and who after long traveling and journeying coming to Bethel, there in the year of the world 2275. died by the way going towards Egypt, when she had lived 156. years after the birth of Rebecca, and was buried beneath Bethel under an Oak: which place jacob her master for her sake called, the Oak of Lamentation. Gene. 24.59.35.8.  
There was an other woman called Deborah, which was the great Grandmother of Tobyas the elder: that is, his father Tobiels' mother, and his garder or bringer up, a very godly and devout woman, as may appear in that Tobyt said, that he gave his offerings and tithes of the tenth part unto them, unto whom it was meet, as Deborah his father's mother had commanded him, unto whom he was pupil. Toby. 1.8. She is only mentioned or read off in the Geneva translation.  
Delbora, (or Noaba, after Philo) signifieth Bees, a thing, a casting down.  
She was the second Daughter of Adam and Eve, the sister of Calmana, & wife of her own brother Abel, as it is supposed. Her name nor her sisters is not read or found in the scriptures: but in Lyra, also look grafton's Chronicle. fol. 27.  
Delilah, or Dalila, signifieth a poor wench, a bucket, or pail, a consumer, her pail, poverty, his bow, drawing out, lean.  
She was a woman of the Philistines, dwelling by the river of Sorek, whom Samson the Israelite an enemy to the Philistines loved & took to wife, whilst he abode amongst the Philistines: which when the Princes of the Philistines perceived, they having long hunted him to destroy him, and knowing no way so good as by the means of a woman, came at the length to this Dalilas house, and persuaded her to betray her husband, saying: Entice Samson, and see wherein his great strength lieth, and learn by what means we may best overcome him, that we may come and bind him and punish him after our desire: and for thy labour every one of us shall give thee a xi. hundred shekels of silver (which cometh to four score and a xi. pounds, thirteen shillings four pence a man, after xx. d, a shekel: and saith Lyra, they being five in number, it amounteth in all to the sum of 336. li.xiii.s.iiii.d. Then Dalila being thus bribed or enticed, for covetousness of so much money went and said unto Samson: Tell me I pray thee wherein thy great strength lieth, & whereby thou mightest be bound to do thee hurt? And Samson mistrusting her nothing at all, he was so blinded with her love, told her saying, if they bind me with seven. green cords or withes, then shall I lie as weak as another man. So she having gotten of the Philistines seven. green cords, bound Samson therewith, and having certain men of the Philistines lying ready in wait with her in a secret chamber, she then cried out unto Samson, saying, The Philistines are upon thee Samson, shift for thyself. But Samson broke the cords as a thread and escaped, so that his strength could not be known by her craft. Then said Dalila unto Samson, see, thou hast mocked me and told me lies, I pray thee now yet tell me wherein thou mightest be bound. And Samson, though her falsehood tended to make him lose his life, yet his affection towards her so blinded him, that he could not beware, but told her, saying: If they bind me with new ropes that were never occupied, then shall I be weak and like other men. Dellida therefore took new ropes, and bound him again therewith, and said as before: The Philistines be upon thee Samson. But as her spies came out of her chamber to have taken him: he broke them also from his arms as a thread and escaped again the second time. After this Delilah said unto him again the third time, hitherto Samson thou hast beguiled me, and told me lies, tell me yet how thou mayest be bound. And he giving place still to his wicked affections, told her again the third time, saying: If thou plat seven locks of the hair of my head with the threads of the woof, I shall be weak, so she fastened it with a pin, and cried as afore, The Philistines are upon thee Samson, the Philistines are upon thee: but he awoke out of his sleep, and went away with the pin of the web and woof. Then Dalila being very angry that he had so often mocked her, began to chide him saying, How canst thou say as thou continually dost unto me, I love thee Dalila, I love thee, when thine heart is not with me? Thou hast mocked me now these three times together, and hast not as yet told me wherein thy great strength lieth. And because she was importunate upon him with her words continually, and vexed him, his soul was pined to the death, therefore he up and told her all his heart, and said unto her: If I be shaven, and my hair cut off, my strength will go from me, and I shall be as weak as all other men are. So when Delilah saw that he had told her all his heart: she went privily for the Princes of the Philistines that had bribed her to do the feat, saying, come up once again, for he hath showed me now all his heart: then the Princes of the Philistines came up to her and brought their money in their hands, which they had promised her. And Dalila then so dallied with Samson that she made him lie a sleep upon her knees, and whilst he lay down his head in her lap, and was a sleep, she caused a man that she had ready for the purpose to come and shave off the seven locks of the hair of his head, whereby she began to vex his soul and his strength was quite gone from him: not so much for the loss of his hair, but for the contempt of the ordinance of God, which was the cause that God departed from him. Then having wrought her feat, she after her accustomed manner, cried unto him and said: The Philistines are upon thee Samson, the Philistines are upon thee. And with that he awoke out of his sleep, and thinking to escape them now as he had done before, he shook himself: But knowing not that the Lord was departed from him, he had no power or strength left to fly away: and therefore the Princes of the Philistines then took him and bound him hand and foot now at the last, and put out his eyes, and carried him away bound in fetters to Azzah, where they made him a slave to grind in the prison house. And thus Sampsons' inordinate affection towards a wicked woman caused him to lose Gods excellent gifts, and became a slave unto them, whom he should have ruled. Where we see how dangerous a thing it is, for any man or woman to give place too much to our affections, for if we do, without doubt we shall be sure to be destroyed, as Samson was by Dalila, who thus by wicked dalliance betrayed him to the Philistines for money. judg. 16.4. etc.  
Diana, signi. the Moon, having name of the day: for that it gives a light counterfeiting the day light.  
She was a great Goddess of the Ephesians, whose magnificence not only the Citizens of Ephesus, but all Asia, yea and all the world worshipped as their Goddess: insomuch that when any man went about to impeach her honour, or speak against her, or her Temple, to bring her in little estimation among the Christians, as Paul and others did, than the people of Ephesus would be full of wrath, and cry out continually: great is Diana of the Ephesians. A great maintainer of this Goddess and her Temple, was that enemy of godliness, and superstitious fellow Demetrius the silver smith, who got great gains and much wealth by making shrines and silver temples for Diana's temple: and who under her pretence raised great sedition in the City and trouble, to Paul and the true Christians, as ye may read. Acts. 19.24. etc.  
Dinah, signifieth judgement, or doom, judging, or deeming.  
She was the only Daughter of jacob, borne in the year of the world 2258. whom Lea bore unto him, whilst he served Laban her father and his uncle. And when her father sojourned in Sechem, going towards Egypt, she being but fifteen years of age, and taking a little too much liberty, went out alone from her father and brethren, to see the daughters or women of that country, but lost her virginity before she returned. For when Sechem the son of Hamor the hittite and Lord of that country saw her among the dancing damosels, he took her, and lay with her, and deflowered her by force, she being not past fifteen years of age, as I said. And afterward sichem's heart still cleaving unto her, he requested his father, saying: go get me this maid to be my wife. And his father coming to jacob, to beg Dinah, her brethren hearing thereof (talked first privily among themselves how to revenge this villainy done to their sister) granted to Hamors request, if so be he with his son and all his people would become circumcised Christians, as she and they were. And they being glad to do any thing, that they might obtain so fair a damosel, as she was, were all circumcised: but then her brethren having that they would, two of them, to wit, simeon an Levy, took each of them his sword, and went boldly into the City, and slew Sechem with his father, and all their male kind, while they were sore, and not able to resist, in full revenge of that villainy offered to their sister: and when they had done, they took their sister Dinah out of Sechems' house, and went their ways with the spoil that they had gotten of all their goods, wives and children, that were in the City: which when her father jacob heard, he reproved his two sons greatly, as one sorry for so great a murder so rashly committed: but they answered him again, saying: should he abuse our sister, as a whore. Gene. 34. all.  
Dorcas, (or Tabytha) signifieth a do, a Robucke, a pricket, or a ●allow dear, read● of her in Tabytha.  
Drusilla, signifieth bedewed or sprinkled with deweof, a quiet kin●ed.  
She was the daughter of Herod Agrippa, and a jew borne, in the year of the world 4179. who being first married to Azizo, forsook him, and became afterward in the year of the world 4193. wife to Felix, by whose counsel he called for Paul, and heard him entreat or preach of the faith of Christ. Acts. 24. 25.   

E  
Edna, or Anna, sig. pleasure. time.  
She was the wife of raguel & mother of Sara the wife of young Toby. Who at Tobies' first coming to her house to woo her daughter, very courteously entertained him when she understood whose son he was, and that he was indeed her near kinsman. And when she heard that old Toby her cousin was blind, she was very sorrowful, and wept for his trouble. afterward having given her consent to her husband, that Sara her daughter should be married to Toby, she was present at the contract making and solemnisation of the marriage between them, and when night came, and the feasts were done, she prepared another fair chamber for her daughter to lie in, as her husband raguel had commanded her: and seeing her daughter fall a weeping when she should go to bed, for fear lest the evil spirit Astrodias would come again and slay Tobias that night, as he had done her other seven husbands before, Edna like a tender hearted mother wiped away her daughter's tears, and comforted her, saying: be of good cheer my daughter, the Lord of heaven and earth shall give thee joy for this thy sorrow: Be of good comfort my daughter, weep not: so her daughter being well comforted, went to bed. And in the morning Edna sent her maid to see whether Toby were alive or not, who finding them both a sleep and alive, went and told her master and dame, and they for joy praised God together. And when the days of feasting were ended, and her daughter was to go her way with her husband to his friends and country: Edna blessed her daughter, and gave her ghostly instruction like a godly mother, saying first to her: The God of heaven bless thee my daughter, and make thy children to prosper before I die. Honour thy father and thy mother in law, which are now thy parents, that I may hear good report of thee, and with that kissed her and took her leave of her: and then turning her to Tobias her son in law, she also most wisely and carefully said unto him: The Lord of heaven restore thee my dear brother, and grant that I may see thy children of my daughter Sara, that I may rejoice before the Lord. Behold now I commit to thee my daughter as a pledge, do not entreat her evil. So Tobias praising God, that he had given him so good a wife: blessed raguel and Edna his wife, and went away to Niniveh to his own father and mother, whom when he had honourably buried, than he returned with his wife to Ecbatan to raguel and Edna his father and mother in law, whom also he there buried honourably and possessed their ●oods. Tobi. 7.8.10.11.11.1.14.13.  
Eglah, or Heglah, sig. a cow calf, a waggon, a wind about, a turning wind, or his feasting.  
She was one of the wives of David in Hebron, and who bore unto him a son called Ithream. 2. Sam. 3.5. 1. Chro. 3.3.  
Elisabeth, or Elizabeth, or Elisheba. signifieth the oath of God, or the fullness of my God, or the seventh of my God, she is of God. Or the name thus divided & written (Eli-sabeth) signifieth My God, going upward, or getting up. (By Ely and sabeth) signifieth rest, or a stay, the staff of Majesty. Or written with a (z) as thus (zabeth) sig. the dowry or great portion of the Lord.  
She was of the house and came of the daughters of Aaron the lords high Priest by her father's side, and by her mother's line she was of the house and lineage of king David, and near cousin unto the virgin Marie, and being the wife of Zacharias the high Priest, she like a godly woman lived justly before God, and walked in all the commandments and ordinances of the Lord without reproof. And being long barren and very old, it pleased God at the last even in the year of the world .4141. to remember her, and sent his Angel Gabriel unto her husband, as he was making his prayers unto God in the Temple, who signified unto him that his prayers were heard, and that his wife Elizabeth should bear him a son, and that he should call his name john, which signifieth the grace of God, of which child he should have great joy, and many should rejoice at his birth, etc.  
After he went home and his wife Elizabeth conceived by him as the Angel had said, and she perceiving herself with child, hide herself five months praising God most joyfully, and saying: Thus hath the Lord dealt with me in the days wherein he looked on me, to take from me my rebuke among men (for the barren women enjoyed not the promise which God made to them that were married to have issue: but principally they were deprived of that promise which God made to Abraham, that he would increase his seed, which promise could not be performed nor accomplished without issue). And now being six months gone with child, so it happened that Mary the wife of joseph, which also had conceived by the holy ghost, came to Hebron to visit Elizabeth her cousin: who had no sooner heard the salutation of Mary, but by and by the babe sprang in Elizabeth's belly, and she was presently filled with the holy ghost, and cried out with a loud voice, saying: blessed art thou (cousin Mary) among women, because the fruit of thy womb is blessed, & whence cometh this to me, that the mother of my Lord should come to (visit) me? For behold, as soon as the voice of thy salutation sounded in mine ear, the bakesprang in my belly for joy: and blessed is she that believed, for those things shallbe performed which were told her of the Angel Gabriel from the Lord. But Mary saying nothing unto her, as one rap● with joy also fell to magnify God, and after abode with Elizabeth her cousin about three months, and then returned to her own house. And now when the time was come that Elizabeth should be delivered she brought forth a son to the great rejoicing of herself and all her neighbours and cousins, who therefore together with her praised the Lord for his great mercy showed unto her. And when on the eight day her child was to be circumcised, and the women her cousins and neighbours would have named him Zacharie after his father's name: Elizabeth his mother said no, not so, he shall be called john, which was according to the words of the Angel before. Then although the women said unto her that there was none of her kindred named with that name: yet, they caused his dumb father Zacharie her husband to write him in his tables by the name of john, which being done, Zacharies' mouth was presently opened and to the great admiration of all that stood by, he being filled with the holy ghost, spoke and prophesied of his child, and praised God, as ye may read, Lu. 1.  
Elisheba, signifieth as before in Elizabeth, the God of oath, she is of God. etc.  
She was the daughter of Aminadab, who was a prince of juda, and her sister Nahashon, the wife of Aaron, the brother of Moses, unto whom she bore four sons, Nadab, Abihu, Eleazar, and Ithamar. Exod. 6.23.  
Ephah, signifieth without measure, unbridled, weary, flying plighted, folde● up.  
She was one of the Concubines of Caleb, and bore him three sons, Haran, Moza, and Gazez. 1. Chro. 2.46.  
Ephrath, sig. plenty, dusty, leaden, fruitful, coming out of ashes. a fawn.  
She was one of the wives of Caleb, which he took after the death of Azuba, and who bore unto him a son called Hur. 1. Chro. 2.19.50. of her also the City Ephrata, or Caleb Ephrata, or Bethlem Ephrata, first took the name: as 1. Chro. 2.24. Gen. 35.48. etc.  
Ester, or hester or Esther, otherwise called, Hadashah or Atassa: signifieth close, hidden, plucking down, the working or beholding of the medicine, the Turtles medine.  
She was the daughter of Abihail a jew borne, and being a very fair virgin, and beautiful young damosel (after the death of her father and mother,) she was nourished and brought up in the house of Mardocheus her cousin German, who took her as his own daughter, after his uncle her father was dead. During which time it chanced that Uasti the Queen of Persia, for her disobedience to Assuerus the king her husband, was deposed from her princely state, and divorced from her husband. And then the king being counseled to take an other in her room, sent one Hege his Eunuch the keeper of women with his commission abroad, to take up Virgins & Maidens, as the manner was: by virtue whereof, certain fair young Damosels & beautiful Virgins, (among whom Ester was one,) were taken and brought to the court, then being at Shushan, and there in certain houses appointed for the Virgins, somewhat distant from the houses of Concubines & Wives, they were kept & found at the king's charges for the space of a twelve month, or one whole year, with all manner of sumptuous apparel and gorgeous deckings under the hands & custody of the foresaid Hege that kings Eunuch & keeper of the kings Virgins and women, to the end the king might choose one of them, whom he fancied best, to be his Queen. For as the abuse of these country & heathen kings was great in inventing many means to serve the lusts of Princes, and ordaining wicked laws, that the king might have whose Daughter he would: so had they three divers houses appointed for women to be kept in near the King: as one for them whyest they were Virgins: another when they were Concubines: and for the Queens an other: every house having a several man or an Eunuch to be their governor, guide and keeper: as Hege, who was the keeper general of the first house of Women, especially while they were Virgins, to adorn them, purify them, and send them first to that King. Next Shaashgaz the Eunuch, who was the keeper of the second house of the Women, that were concubines: that is, such as were disliked of the King the first night, and came at him no more, unless it pleased him to call for them specially by name. And lastly Hathach the Eunuch, who was keeper of the third house, and namely of her that was Queen, and served her, and attended upon her person at the King's commandment. And when the course of every Maid or Virgin came to go into the King, after that she had been xii. months' a purifying according to the manner of women, that is vi. months with oil of Myrrh, & other vi. months with sweet odours: so long were the days of those women's purification, that should go into the king: then look whatsoever she asked or required of the Eunuch Hege, whether it were apparel, jewels, or other ornaments for women, that was he bound to give her, when she went out of the women's house unto the king. In the evening commonly she first went unto the king, and on the morrow she returned into the second house of women Concubines if the king disliked her, neither might she come any more unto the king, except it pleased him to sand & call for her specially by name.  
So when Ester among other Virgins was thus by commission brought unto the kings ●ouse, in Su●han under the hands of Hege, keeper of the women, the maid Ester so greatly pleased him, that she found favour presently in his sight: whereupon he thinking her meetest for the king in his judgement, therefore caused her things for purification to be given her speedily, with such things as belonged to her portion or state, & appointed her seven comely maidens out of the king's house of women Virgins to attend upon her person, unto whom also he gave change or suits of apparel, and other things of the best that was in the house of women, both to her, and her maidens.  
Now when the course of Ester came, that she should go into the king, such was her modesty & maidenly sobriety, that she desired no apparel jewels, or any other ornament or thing, to set forth her beauty with bravery as others before her did: but stood to the Eunuch Heges appointment, took whatsoever he said she should have, although shee● might have commanded him, as before appeareth: but she by God's providence finding favour not only in the sight of Hege her keeper, but also of all other that looked upon her, had all things given her by Hege her governor that might possibly adorn her, and set her forth gorgeously and gallantly to the king. And so Ester being brought unto the king Asuerus into his house royally at Shushan, in the month of january, & in the seventh year of his reign: the king courteously took her unto him, and he loved her above all the women, for she found more grace and favour in his sight, than all the other Virgins: yea, and because he liked her best, he then set the crown of the kingdom upon her head, & made her Queen in steed of Uasthi, & this was in the year of the world 3613. And for joy of her the king made a great & most royal magnifical marriage feast, which he called ester's feast: at which feast also for her sake, he not only liberally released many provinces of their tribute that was due unto him: but also gave most large and princely gifts unto his princes, servants & provinces. And thus was her cousin Mardocheus dream verified of her, who dreamt a little before, that a little fountain became a flood of much water, & a light or lamp as bright & glorious as the son in his highest orient: which flood & sun in troth he found to be his cousin Ester, whom he saw thus exalted to that dignity of a Queen, and married to the great king Ashuerus, to his no little rejoicing, & her & her people's comfort, as after shall appear.  
Then Mordecay her cousin being at the king's c●urt, to see that solemnization of her marriage & feast, charged her, that she as yet should in no wise declare or show her kindred & people of this her preferment. And she, though now a royal queen, yet was as obedient unto Mordecay her poor kinsman, as when she was under his government, & was nourished of him at home in his house: & kept all things close from the king for the space of 5. years, & did in every thing after the counsel & advise of her cos●n Mordecay, to the good example of all children to their parents, & of one kinsman to another. After this, whilst Mordecay her cousin was in the kings house, it fortuned that two of the kings Eunuch's Biglhan & Ter●she that kept the door, like traitors conspired the death of the king, & sought to lay their violent hands on him, & to kill him, which treason being known to Mordecay her cousin, so soon as he understood thereof, he strait ways came to Ester that queen, & told it her: & she likewise by & by, in the year of the world 3614. went to the king her husband, & certified him thereof in Mordecays name: which being inquisition found true, the offenders, like traitors were both put to death for it, and the thing registered and written in the book of Acts and Chronicles of the kings of the Meeds & Persians.  
Now in the year of the world 3619. the king having highly promoted one called Haman, & commanded all his Prince's servants & people to do this Haman reverence & honour: it harned that her cousin Mordecay being commanded, yet would not do so to ●a●●an, because he saw that he was both an ambitious & a proud man, whereof Haman being advertised by sycophants & clawbacks of the court, & thinking it a small revenge for him to file his hands on him, or hurt the person of Mordecay in this his conceived malice & displeasure taken against Mordecay, he mischievously devised to practise the destruction not only of Mordicay, but even of the queen & all her people & countrymen the jews, that were in the land of Persia for his sake: & to the end indeed he offered that king a bag of 10. thousand talents, which amounteth to a thousand thousand pounds, or more, triple the revenue of the crown of this realm, which being of the king yet refused, he without it obtained secretly of the king (through false lying tales & devilish persuasions,) his letters to all the ruler's of every province, that they should root out & destroy all the jews both old and young, men & women in one day only, as upon the xiii. day of march next following: which letters Haman in all posthaste, sending down accordingly to every province, & the rumour thereof being spread far & near, the devised mischief not a little vexed Mordecay, & all the jews his countrymen in the land, & then Mordicay in sackcloth, fastings, great p●rplexety & first made his prayers unto almighty God for the safeguard of his people, and moving his people to do the same often and fervently. And then because he would advertise Ester of this cruel decree and proclamation, he came to the king's gate: but because he was so clothed in sackcloth, he might not be suffered to enter into the Court: Yet ester's Maids & eunuchs hearing his piteous outcries & lamentation, of goodwill they bore unto her, went and told her, how her Cousin mourned in sackcloth: with which news she good woman being grieved at the heart, was very heavy and sad, and sent Mordecay her cousin better raiment to clothe himself withal, and willed the messenger to take away his sackcloth from him: but he received it not, neither would he cast off his attire. Then Ester called Hathach her Eunuch, whom the King had appointed to serve and attend upon her, and commanded him to go out unto Mordecay, and know the matter & cause of his mourning, & why he went so clad in sackcloth, who coming to Mordecay, & understanding the whole matter, brought with him a copy of the letters procured by Haman against her and her people, and delivered it to queen Ester, with this request from her cousin Mordecay, that she would presently upon the receipt thereof, all other things laid apart, go to the King, and make petition and supplication before him for her people's safety and lives, or else they were all like to perish. So Ester having now knowledge of this devilish decree, at the first durst not satisfy the request of her cousin Mordecay: but sent the same messenger Hathach back again unto Mordecay, to signify unto him, that forasmuch as there was a law, that no man or woman might presume to go unto the King in his privy chamber uncalled under pain of death, but only he or she unto whom the King held out his sceptre, or golden rod, that therefore she now having been absent the space of thirty days, durst not presume to go unto the King uncalled for her life: but was afraid of that danger. But when Mordecay received this answer from her, he being nothing pleased therewith, but somewhat moved with her too womanly tymerousnes and fear, sent her this word again by the same messenger, saying: Remember O queen the days of thy low estate, how thou w●s nourished under my hand: & think not with thyself O queen, that thou shalt escape, though thou be in the kings house now● so high in his favour more than all the rest of the jews: and know that, if thou hold thy peace at this time, and dare not speak unto the king for the life of thy kinsman and people, that yet comfort and deliverance shall appear to the jews out of an other place, for God will deliver his though all other worldly means fail them in their most need: but thou O Queen, and thy father's house shall perish. Now then, sith this Haman which is next unto the king hath given sentence of death against us, call thou therefore upon the Lord, and go in unto the king, and speak for us unto him, and deliver us from death, for who knoweth whether thou art called of God to come to this glory and kingdom, for to deliver God's Church out of these present dangers. Which letter or message, when Ester received, she therewith being touched to farther remorse, sent Mordecay word again, that he go and assemble the jews to fast and pray publicly for her, three days and three nights, that God would prosper her enterprise as she and her maids would do, and then she promised him that she would put her life in danger, and go unto the king uncalled, though it were contrary to the law, and if I perish (quoth she) I perish: yet will I refer the success to God, seeing it is for the glory of his name, and the deliverance of his Church.  
So Mordecay departed, and did according to all that Hester had commanded him. And Q. Hester also being now in great danger of death, resorted unto the Lord, and laying aside all her glorious apparel, she put on the garments of sighing and mourning, and in stead of precious ointments, she scattered ashes and dung upon her head: Yea, all the places of her joy filled she with tears, and the hairs that she plucked off. And thus having greatly humbled her body with fasting, she made her lamentable petitions by prayer unto God for her people's deliverance, as appeareth in the first Lamp. page 46.  
And on the third day after that the jews had begun to fast and pray, when Ester also had ended her prayers, she laid away her mourning garments, and put on her glorious and royal● apparel again, and decked herself goodly after that she had called upon God, which is the beholder and favourer of all things, and took two handemaides with her. Upon the one she leaned herself as one that was tender and faint with fasting so long: and the other followed her, and bore up the train of her vesture. And so with a beautiful rose coloured face, cheerful look, and amiable countenance: but yet with ●n heavy and troubled soul, sorrowful heart, pensive mind, and weak body, she casting off all fear, and putting her only confidence and trust in God, boldly went in thorough all the doors of the king's palace, till she came into his privy chamber, and there stood before the king, who sitting in his royal throne, shining in all his princely robes of majesty, as one very terrible to behold, at the first lift up his face, and looked fiercely upon Ester the Q. which so daunted her womanly courage, that it made her presently for fear to fall down, and being very pale and faint, she leaned herself upon the head of her maid that went with her: Nevertheless, God turned the kings mind that he became gentle and meek, insomuch that he perceiving the Queen to faint and fall down before him, and being moved with pity towards her, carefully leapt out of his throne, and took her in his arms, till she came to herself again, and then comforted her with most loving words, and said: Ester, what is the matter? I am thy brother, be of good cheer, thou shalt not die: for our commandment toucheth the commons, and not thee, come near. So Ester found favour in his sight, and the king in sign that her coming, was agreeable unto him, and not to the breach of the law: held out his golden Sceptre that was in his hand, and laid it upon her neck, and kissed her, and said, talk with me. Then said she, I saw thee O Lord, as an Angel of God, and mine heart was troubled for fear of thy majesty, for wonderful art thou O Lord, and thy face is full of grace. And as she was thus speaking unto him, she fell down again before him for faintness. Then the king being sore troubled, did all that both he and his servants could, to comfort her: and the king held out his sceptre again unto her, which she touched and laid her hand upon the top thereof, & then the king said again unto her: Be of good comfort Ester, & fear nothing that is done against the jews, for our decree shall not touch thee: but tell me what wilt thou Queen Ester? and what is thy request? ask what thou wilt, it shall be granted thee: yea, it shall be even given unto thee though it be half my kingdom.  
Then said Ester to the king: nothing O king, but that it would please your majesty, and Haman to come this day unto the banquet of wine, which I have prepared: To the which he with Haman gladly went, according to her desire, and whilst he was banqueting with Hester, he demanded of her again the same question, saying: what is thy petition Ester that it may be given thee? Oh quoth she, if it shall please your highness to give me my petition, and to fulfil my request, then let my sovereign Lord and Haman come once again to morrow to my banquet of wine, and then I will certify your grace of all that I require, and declare what thing I demand. And on the morrow when the king and Haman were come again unto her banquet, he said again unto the Q. now what is thy petition Ester that it may be given thee? ask, and it shallbe performed even to the half of my kingdom. Then the Q. answered and said, if I have found so much favour in thy sight O king, to have my petition granted: then I most humbly beseech thee, grant me my life, and the lives of all my people the jews, which are not only sold to be bondslaves, (yea I would to God it were no worse, for than I would have held my tongue) but to be slain and utterly destroyed, & that all in one day, which forceth me to speak boldly unto thee. Who is he, said the king, and where is the man that dare presume to do such a deed? Oh said Ester, and if it shall please your majesty to know the truth, our great enemy and adversary that hath conspired our death, & gotten out this decree against us, is even this wicked man Haman here present, whom your grace hath exalted so high to honour & estimation under you. At which words of Hester, Hamans' conscience barked, his heart quaked, his body waxed wan & pale, his flesh trembled, and he was terribly afraid of the king & Queen's displeasure. Yea the king's 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 palace garden, in whose absence, Haman (whose conscience still accused him) perceiving that there was some mischief a preparing for him of the king for his bloody & cruel conspiracy, fell down at the bed's feet or couch whereupon Ester sat, and made humble request unto her for his life. And when the king came again out of the garden, & found Haman fallen upon the bed where Ester sat, being thereby more incensed against him, he very angrily said, what will he force the Q. also before my face? which word was no sooner proceeded forth of the king's mouth, but it gave his guard and servants occasion presently to lay hands upon Haman, and to cover his face, as they used to do unto all that were out of the king's favour, who forthwith also at the king's commandment, went and hanged Haman therefore upon the same Gallows that he had prepared for to hung Mordecay, ester's cousin, after whose death, the very same day did the king give unto Ester the Queen, all Hamans' goods and lands.  
And Hester to prefer her dear kinsman Mordecay, then took good occasion also to let the king understand that he was her near kinsman, whereupon the king took off his ring which he had taken from Haman, & for the Queen's sake, gave it unto Mordecay. And when Ester had thus far prevailed against Haman, for her own safety, she gave her cousin Mordecay all Hamans' house, as freely as it was given her, to his preferment. And afterward, she falling down prostrate at the king's feet, with tears besought him to grant her one request more, which was that his grace would utterly abolish the wicked decrees which he had made for the destruction of the jews her people, saying: if it please the king, if I have found favour in his sight, or the thing be acceptable before him, and that I please him, let letters be written and sent to all his provinces, to revoke and countermand the letters of Hamans' cruel devise sent against my people the jews. For else what good will it do me to live, if I shall suffer & see the evil to come unto my people which was pretended? Or how can I suffer and see the destruction of my kindred? So the king granted her request, and she having obtained the letters of countermand, sealed with the kings own signet and ring, delivered them to Mordecay, who with all speed by posts, conveyed them to all the provinces in Percia and Medea, to the great comfort of the jews, and daunting of the enemies. Yea, the king for ester's sake, not only by the same his letters revoked the former wicked decree: but also he therein gave commandment & leave to every jew, to kill his enemy that purposed to kill them, by means whereof Hamans' ten sons also amongst divers others in Sushan, were slain with the sword before the king's gate, which being known unto the king, he said unto Ester (because he would satisfy her request to the full, and gratify her to the uttermost, if it were possible,) Thy countrymen and people the jews have by force of my letters now slain and destroyed, even in Sushan my palace, five hundred men beside the ten sons of Haman: what trowest thou, have they then done in the rest of my provinces? now therefore Hester, if this content thee not for a sufficient revenge of that villainy that they offered thy people, then what dost thou require yet further of me: ask and I will give it thee? Tell me thy request I say yet further, and I will surely perform it unto thee:  
Then Ester, not so much for desire of vengeance as moved with a zealous desire to see God's iustiudgements executed against his enemies, said unto the king, if it please the king, let it be granted also to the Jews that are in Shushan by decree, that it may be lawful for them to hang up the dead corpses or bodies of Hamans' ten sons upon the self same gallows or tree with their father, which her request the king also not so willingly granted, but it was as diligently executed accordingly by the jews: who for joy of that victory of their happy deliverance, kept the same xiiii. and xv. days of March, (in the which they should have all been slain, & in the which they did kill their enemies and were preserved) high and holy days to the Lord, calling them the days of Purim, or casting of lots, by the special commandment of Mordecay and the Q. Ester, who herself wrote with all authority to confirm those letters of Purim, sent by Mordecay her cousin unto the people, commanding them by her decree also to keep those days holy, and observe them as feast with fasting and earnest prayer, and thanksgiving unto God for their deliverance wrought by her, which her noble and valiant acts are registered in the book of the Chronicles, of the Kings, of the Medes and Persians, to the glory of GOD, and her, and her cousin Mordecayes perpetual memory, fame, and renown to all posterity. Ester. 2.3.4. 5.7.8.9.10.13.14.15.  
Eunice, signi. decking, a good victory, or conquest.  
She was the daughter of Loyis, the mother of Timothy, which women, both the mother and daughter are highly commended of saint Paul, for their sincerity of faith, which he desired Timothy earnestly to follow. 2. Tim. 1.5.  
Gomer, signi. consuming, failing.  
She was the daughter of Diblaim, and a very wicked woman, who having long accustomed to play the harlot, at the last became the wife of Hosea the Prophet, and bare unto him three wicked adulterous children like herself: to wit, a son called by God jezreel, than a daughter called also by God Loruhamah: and when she had waned her daughter, she conceived and bare Hosea another son, called by God also Loammi, after the Lord threatened to plague her and her children greatly for her whoredom and adultery, except she repented in time. Read this mystically in Hosea 1.3.2.1.   

H  
Haddasha, see Ester.  
Hagar, or Agar, signi. a stranger, a newecome, chewing cud, fearing, overthwart, turned, turning, dwelling, wayfaring, delay, etc.  
She was an Egyptian woman, and the handmaid of Sara Abraham's wife, who being old, long barren, and childless, when she had dwelled in the land of Canaan, by the space of 10. years & in the year of of the world 2094. she gave this Hagar her handmaid unto Abraham to be his wife, whiles he dwelled in the land of Canaan. And she conceived: & feeling herself with child, began then to despise her old barren mistress Sara: whereat Sara being grieved, went and complained thereof unto Abraham her husband: who giving her power to correct the maid at her pleasure, she began to deal so roughly with Hagar, that in no wise she would abide it, but ran away from her dame, & fled into the wilderness: and sitting there beside a fountain called Berlaheroy, or the well of the living, & seeing me, not knowing whether to go, the Lord (which rejecteth no estate of people in their misery) sent his good Angel, even Christ jesus to comfort her, who appearing unto her in the shape of an Angel, said unto her, Hagar, from whence comest thou, and whether intendest thou to go? I fly quoth she, from Sara my dame, which fareth so foul with me, that I am even weary of my life. Well said the Angel, return to thy dame again, and submit thyself humbly under her hands: for I, even I the Lord, will so greatly increase thy seed, that it shall not be numbered for multitude. Lo, thou art with child, and shalt bear a son, whose name thou shalt call ishmael. Then Hagar rebuking her dullness, acknowledged God's graces ', who was with her every where, and gave him hearty thanks for this his consolation in her trouble, saying: Thou O God lookest on me, and have not I also here in this place looked after him that seethe me in misery? which being ended, she returned home again to Sara her mistress, and submitted herself unto her, as the Angel gave her counsel. And after in process of time, that is, in the year of the world 2094. she brought forth unto Abraham, being then 86. years old, his first begotten son, called Ishmael, as the angel had before said, of which ishmael came the peculiar people of the Ishmaelites, as of Hagar came the Hagarians. 1. chro. 5. 10. And thus was Hagar the bondwoman, the mother of the Ishmalites and children of the flesh, and not of the promise: but Sara she was the mother of the true Israelites, and heirs of promise as shall appear.  
For when it pleased God to make his promise first to Abraham, that Sara though old and barren should have a son by him, called Isaak, he thinking that impossible, besought God for Hagars' sons, saying: Oh let Ishmael live in thy sight, and it shall suffice. Whereunto God answered him, saying, I have hard thy prayer for Ishmael, Hagars' son, & lo I will bless him with temporal blessings, etc. As of whom shall come all the children of the flesh, but mine everlasting covenant will I make and establish with Isaak, the son of Sara, of whom shall come the children of the spirit: for Hagar or Sinai, saith S. Paul to the Gal. 4.24. is a mountain in Arabia, bearing the name of Hagar, and signifieth the old Testament, and the Law, and Ishmael her son, signifieth the Jewish synagogue: but Sara, or jerusalem, which is above, and is the mother of us all, signifieth the Gospel, and Isaak her son, 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 the flesh, nor of the synagogue, which is a servant unto the law. So when the time came that it pleased God, according to his promise, to visit Sara, she conceived and brought forth a son called Isaak, after whose birth a new contention arose between Sara and Hagar her maid about their children: for Sara perceiving Ishmael Hagars' son to be a mocker & despiser of her son Isaak, with the apostle Paul to the gal. 4.29. calleth persecution, would not suffer Ishmael to keep company with her son Isaak, but made her complaint unto Abraham, saying: cast out this bond woman & her son: for the son of the bond woman shall not be heir with my son Isaak, which thing, though it were grievous unto Abraham to do, because he tenderly loved Hagars' son Ishmael: yet being commanded by God to follow his wife Saras counsel therein, that rather for that the promised seed should be counted from Isaak, & not from Ishmael: & also being comforted by God that he would bless Ishmael also to a mighty people, because he was of Abraham's seed: Abraham obeyed the voice of his wife Sara, & the next morning early, sent Hagar & her son away with bag & bottle, & good provision of victuals upon her back to shift for herself & her child. So Hagar being thus departed from Abraham with her young child Ishmael in her arms, gate her unto the wilderness of Beersheba: where she wandered so long up and down, till all her provision of meat and drink was spent & gone. And when she saw no remedy but that both she and the child must needs perish for lack of sustenance, she in this great perplexity, renounced all natural affection and distrusting in God's providence, notwithstanding that she had had good experience thereof before time, went and cast her child Ishmael under a certain tree behind a bush, and went herself away from it, and sat over against it a far off about a bow shoot, weeping and saying, thus with herself, I will not see the death of the child: but as she sat thus a far off, mourning and lamenting for her son: Behold God (for his promise sake made before to Abraham, and not because either she then prayed for the child as she ought to have done, or that the child itself had the capacity and wit, to pray for itself being so young,) sent his angel again, even from heaven, which comforted her in this her misery and woeful plight, saying: what aileth thee Hagar? fear not, for God hath heard the voice of the child where he lieth. Arise, take up thy child, and hold him in thine arms, and I will make of him a great people, as I have promised unto Abraham. So where as before she could neither see, nor use the means which was even before her eyes, God at this instant, opening her eyes, and Hagar now arose, and saw a well of water, whereunto she went and refreshed herself and filled her bottle with water, and then ran to the boy, and gave it drink thereof, by which good providence of God, both she and her son were relieved, and lived together a long time after, to her great joy and comfort. And when her son came to man's state, she then dwelling in the wilderness of Para●, took him a wife out of the land of Egypt. Gene. 16.17.21.  
Haggith, or Aggite, signi. holidays, yearly feasts, turning about, merry.  
She was one of the vi. wives of David that he had in Hebron, who there bare unto him a son called Adoniah, that afterward was put to death by his brother king Solomon for treason, as appeareth in the story of Abishag. 2. Sam. 3.3. 1. King. 1.5. 1. Chron. 3.3.  
Hannoch, or Anna, ●igni. g●acions or merciful, his grace, or favour, gracious Lady, favourable, freely giving, res●ng, etc.  
She was the wife of Elkana an Ephrathi●e: who being coupled with a mate called Penennah, or Fenenna that was very fruitful, & she herself long barren & without child, yet because Hamna was better beloved of her husband then her mate Penenna was although Penenna had more portions and gifts given unto her of her husband when he went abroad, and unto her sons and daughters than Hannah had. Therefore her adversary & mate Penenna did daily vex her sore by ●●brayding her & casting her in the teeth with her barrenness: yea as oft as went up to the house of the Lord, to sacrifice and serve God, her companion would so vex her herewith to her great reproach, that she would sit and weep and lament greatly in fasting and prayer in her house before she went out adores: which when her husband perceived, he to comfort her said unto her: Hannah, why weepest thou, and why eatest thou not? And why is thy heart thus troubled? am not I thy loving husband better to thee then ten sons? Let this suffice thee, that I tenderly love thee, no less then if thou hadst many children. So Hanna to satisfy her husband's mind, did eat and drink a little, but yet being full of heaviness, that God had made her such a railing stock, that she could not quietly eat nor drink, nor serve GOD as she ought, she arose and went to the Temple of the Lord in Siloe where the Ark than was, to worship God. And there being tormented and troubled in mind, she made her hearty prayers unto GOD, with tears, to give her a son or man-child, the form of which prayer or vow appeareth in the first Lamp of virginity, pag. 6. And as she continued praying very earnestly in the Temple before the Lord, it fortuned that Eli the high Priest, as he sat there also, marked her mouth, and perceiving her lips only to move a little, & no voice heard (for she prayed mentally and secretly in her heart,) he thought she had been drunken and said unto her Thou woman, how long wilt thou be drunken, put away thy drunkenness from thee? Then Hannah being further vexed in mind to see herself thus interrupted in her prayers, and more slandered by the rash judgement of so grave a man, could no less but make him this answer in her excuse, and said: Nay my Lord, I am not drunk, neither have I drunken either wine, or strong drink: But I being a woman troubled in mind, & dexed in spirit, I do here power out my sorrowful soul before the Lord in mental or secret prayer: therefore do not so rashly count thy handmaid to be the daughter of belial, or a wicked woman, for out of the abundance of the heaviness and grief of my heart have I spoken hitherto. Then go in peace said Eli, and the GOD of Israel grant thy petition that thou hast asked. And (she knowing that the prayers of others would be of force with God towards her,) desired Ely to pray for her, saying: O let thine handmaiden find grace in thy sight, and be remembered in thy prayers offered unto God. And so reposing herself to the mercy of God, and commending herself to Elyes prayers, she departed cheerfully home to her house, where she ate and drank merrily, and looked no more sad. And shortly after God remembered her according to her petition, so that in process of time she conceived by Elkana her husband, and bore him a son in the year of the world 3000. or thereabouts, whose name she called Samuel, because she begged him of God. And when she had given her child suck, and brought him up and weaned it, she like a virtuous mother prepared a sacrifice, and went to the temple of the Lord in Sylo, with her young son, and there presented before the Lord both her offering and child to Ely the high Priest, whom she then put in remembrance thereof, saying: oh my Lord as certainly as thy soul liveth, my Lord, I am the woman that stood with thee here of late, praying unto the Lord for this child: and because my Lord hath given me my desire, which I asked of him, therefore also I now (according to my vow and promise, made in my prayer) am come to dedicate him unto the Lord, unto whom I have given him while he liveth. And so after a notable song of praise and thanks giving made by her unto God for her child, as appeareth in the first Lamp pag. 6. She departed with her husband home, and left her child Samuel with Ely the Priest, to minister in the temple of God in all that Ely commanded him. So Samuel her child being but young ministered before the Lord, girded with a linen Ephod. And every year after did Hannah his mother make a little coat for Samuel her son, and bring it up to him when she came with her husband to offer the yearly sacrifice, as the custom than was, once every year to appear before the Lord with their families. And when she came into the house of God, Ely the Priest blessed her husband, & her saying: The Lord give thee seed of this woman for the petitions that she asked of the Lord. And so departed they home again unto their place in mount Ephraim where they dwelled. And thus God took away her rebuke of barrenness and visited her and blessed her with more children, so that after Samuel she conceived and bore three sons more, and two daughters, to her great comfort and the rejoicing of her husband. 1. Sam. 1.2.  
Hazleleponi or Asalelphuni, or Asalephum. signifieth the shadow or drownings of the countenance, the sound of tinking in the face.  
She was the daughter of Etam, and sister to Izreel, Ishma, and Idbash, that were of the tribe of juda. 1. Chro. 4.3.  
Heleah or Helaa, signifieth rust, weakness.  
She was one of the wives of Ashur, who bore unto him three sons, Zereth, jezohar, and Ethnan. 1. Chro. 4.5.7.  
Herodias, signifieth the glory of the skin, or the boasting or glorying in skinnes● proud of his furs, the hill of pride or of presumption, the fiery Dragon. etc.  
She was the wife of Philip, Herode the tetrarchs brother, to whom she brought forth a daughter whose name as (josephus reporteth) was called Salomen. This woman being very licentious, and more familiar with her brother in law Herod then honesty required, grew into such favour with him, that he (contrary to the law of Moses) married her, his brother being yet alive. Against which unlawful marriage, that holy man of God john Baptist spoke very much to Herod's reproof, saying, that it was not lawful for him to have his brother's wife. Then she fearing, lest that Saint john would make Herode break of the incestuous marriage, first caused Herode to take Saint john and bind him, and put him in prison for her sake, and would have put john to death openly: but that he feared the multitude who counted him a Prophet of the Lords. But this wicked woman Herodias not being herewith satisfied, counseled her daughter Salomen at the feast of Herodes byrthdaye when she danced before him, to ask of him the head of john Baptist in a platter, who did so, and it was granted her, and given her in a platter, and she carried it to her mother. And so by the wicked devise of this unchaste woman Saint john Baptist lost his head, to the great trouble of the Church, and grief of Christ jesus and his Disciples. Matth. 14.1.  
Hevah or Eva signifieth quick, living, or serpent, woe, alas, life, a woman, the mother of all mankind.  
She was the last reasonable creature that God made in Paradise, and the first woman that ever was. For when all creatures and Adam were made, Adam having now given names to all creatures, and God seeing that among them all, he could not find one helper meet for Adam's society, said: It is not good that man should be himself alone, I will make him an help meet for him, & so the Lord upon the 6. day of the world's creation, caused an heavy sleep to fall upon Adam, & whilst he slept, he took one of his ribs & closed up the flesh in steed thereof. And of the rib which the Lord God had taken out from the man made he the woman, to finish and make perfect the workmanship of mankind by the woman's creation, which before was like an unperfect building. And the woman being thus created, the Lord brought her to the man to see how he would name her, and to make her his mate: who assoon as he saw her, said thus of her, This now is bone of my bones, and flesh of my flesh: she shallbe called woman (or man's) because she was taken out of man. Thus Adam and the woman being coupled together as man & wife by the Lord in paradise: (to show that marriage requireth a greater duty towards our wives, and likewise the wife to the husband, than otherwise we are bound to our Parents' therefore (said God) shall man leave his father & mother, and shall cleave to his wife, and they shallbe one flesh.  
Now Adam and Eve being both naked were not ashamed, because they were yet in their state of innocency: for before sin entered, all things were comely and honest. And being both put in the garden of pleasure called Eden, or Paradise, Satan envying their felicity, as he can change himself into an Angel of light: so did he now ●irst abuse the wisdom and subtlety of the serpent, the subtlest beast in the field: and making the serpent his instrument, he went and spoke in the serpent unto the woman and said: yea, hath God indeed said, ye shall not eat of every tree of the garden? And the woman answered the serpent, saying, We eat of the trees of the garden, but of the fruit of the tree which is in the midst of the garden, God hath said ye shall not eat of it, neither shall ye touch it lest ye die. Then the serpent or Satan (whose chief subtlety was to cause Heva not to fear gods threatenings) say● unto the woman, ye shall not die at all. But GOD doth know that when ye shall eat thereof your eyes shallbe opened, and ye shall be as Gods knowing good and evil, as though he should say, God doth not forbid ye to eat of the fruit, save that he knoweth if you should eat thereof, ye shall be like to him. So the woman Heva doubting of Gods threatening yielded to Satan, and seeing that the tree was good for meat, and that it was pleasant to the eye, and a tree to be desired to get knowledge, she took of the fruit thereof and did eat. And being thus beguiled through the subtlety of the serpent, by whom through envy of the Devil, she was first deceived, and guilty of the transgression of God's commandment: And so consequently, the beginning of sin and first entrance of death over all flesh into the world. She gave also of the same fruit unto her husband Adam, and so enticed him also to sin with her. And he (not so much to please his wife, as moved by ambition at her persuasion) did eat also of the forbidden fruit. Whereupon immediately the eyes of them both being opened, they knew that they were naked, and began to feel their misery: but yet starting from God, as those that had no grace to seek to him for remedy, they foolishly sewed fig leaves together, and made themselves breeches thereof, or things to gird about their loins to hide their privities: and so having sinful consciences, hid themselves for shame from the presence of the Lord God (as they thought) among the trees of the garden. And this fall of Adam and Eve was as some think upon the tenth day of May. But the Lord God walking in the mids of the garden in the cool of the day, with a mighty voice called first unto the man and said, Adam where art thou? Who answered, Lord, I heard thy voice and was afraid, because I was naked: and therefore hide I myself. Wherein his hypocrisy appeared in that he hide from God the cause of his nakedness, which was the transgression of God's commandment. And the Lord said unto Adam: who told thee that thou wast naked, hast thou eaten of the tree whereof I commanded that thou shouldest not eat in no case? Then Adam said, the woman which thou gavest to be with me, she gave me of the tree and I did eat. Where note the wickedness and lack of true repentance in Adam, in that he burdened God with his fault, because he had given him a wife which enticed him to offend.  
Then the Lord called the woman and said unto her: why hast thou done this? And the woman Heva also in stead of confessing her fault, increased it by accusing the Serpent, saying: The Serpent beguiled me and I did eat. Thus God having asked the reason of the man and the woman, because he would bring them to some remorse and repentance for their sin that he might have mercy upon them, if they had had the grace to confess their follies, as like Hypocrites they posted it of from one to another, would no longer stand reasoning or debating the matter so with the Serpent, because he would show him no compassion at all: but strait cursing and● condemning Satan in the Serpent, he said unto the Serpent, because thou hast done this, thou art cursed above all cattle, and above every beast of the field, upon thy belly shalt thou go, and as a vile and contemptible beast, shalt thou eat dust and filth all the days of thy life. I will also put enmity between thee (meaning Satan, by whose motion and craft the serpent deceived the woman) and the woman, & between thy seed and her seed. He (that is Christ) shall break thine head, that is, the power of sin & death. And thou shalt bruise his heel, that is, Satan shall sting Christ and his members but not overcome them.  
And to comfort Adam and Eve again by the promise of the Gospel or the blessed seed, as also to punish the body of woman for the sin which the soul should have smarted for, that the spirit having conceived hope of forgiveness might live by faith in Christ, therefore the Lord said again unto Eva, and in her to all women: I will greatly increase thy sorrow and thy conceptions, In sorrow shalt thou bring forth children, and thy desire shallbe subject to thine husband, and he shall rule over thee. Also to Adam GOD said, because thou hast obeyed the voice of thy wife, and eaten of the forbidden fruit, cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy life. Thorns also and thistles, as unnatural fruits proceeding of the corruption of sin, shall it bring forth unto thee, & thou shalt eat the herbs of the field: yea, in the sweat of thy face shalt thou eat bread, till thou return to the earth, for out of it wast thou taken, because thou art dust, & to dust shalt thou return. Thus the transgression of God's commandments in Adam and Eve, was the cause that both they & all mankind in them together with all other creatures were subject to the curse of God.  
And then GOD deriding as it were Adam's misery, whereunto he was fallen by ambition, to Adam's great reproach said, behold the man is become as one of us to know good and evil. And now lest he should put forth his hand, and take also of the tree of life, and eat and live for ever, therefore the Lord God having first made coasts of skins to clothe both Adam and Eva, or given them knowledge to make themselves garments to cover their nakedness, he sent them forth 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, he set an Angel or Cherubin with the blade of a sword shaken, to keep the way of the tree of life from Adam. And thus Adam & Eve now deprived of life, soft also the signs thereof.  
Afterward Adam changed his wives name, and called her name Heva, because she was the mother of all living, who before was called woman, man's or Adam. And Heva conceived and bare Adam her husband three sons, Cayn, Abel, and Seth: and two daughters, Calmana and Delbora: by whom the world was first replenished. When her first son Cayn was borne, she greatly rejoiced & praised God for him, and promised to offer him unto the Lord, as the first fruits of her birth, saying, I have obtained a son to (or by) the Lord. And when after the death of Abel she conceived and bore another son, she called his name Seth, and praised God also saying, God hath appointed me another seed for Abel, whom his brother Cayn hath slain. Gen. 2.3.4.  
Hodesh or Hodes, signifieth a month, a newelty.  
She was one of the wives of Shaharaim, whom he took after he had put away his 2. other wives, Hushim & Baara, which Hodesh bore unto him divers sons that became great men in the world, as appeareth. 1. Chr. 8.9  
Hodia or Odaia, the praise, or acknowledging of the Lord.  
She was the sister of Naham. 1. Chro. 4.19.  
Hoglah or Hegla signifieth her holiday cheer, or wherling about.  
She was one of the 5. daughters of Zelophead the son of Hephar, & of the family of Manasses, who together with her sisters inherited all her father's lands by partition as coheirs or partners for want of heir male, and who was afterward married to one of her uncles sons, of the tribe of Manasses, to the end their inheritance should remain in that tribe for ever, read Mahlah, Num. 26.33.27.1.36. all.  
Huldah or Holdai, holda, or Olda, signifieth the world, or a weasel, ru●f.  
She was the wife of one Shallum the son of Tikuah, the son of Harhas' keeper of king josias wardrobe. And being a Prophetess dwelling in Jerusalem in the college or place called the house of doctrine, which was near to the temple, and where the learned assembled, to entreat of the scriptures, & the doctrine of the Prophets. josua the king of juda, upon a time, that is in the year of the 3498. finding the book of the law in the temple at the reformation thereof, sent Helkiah the priest, and Shaphane the chancellor with other noble men of his counsel unto this woman Hulda the Prophetess, to common with her and inquire of the Lord for him and his people, concerning the book of the law so found in the temple, and read before him, what should be done therewith. And when the messengers had done their errand, the Prophetess answered them saying, go tell the man that sent you to me, thus saith the Lord God of Israel, behold I will bring evil upon this place, and upon the inhabiters thereof, even all the words of the book which the king of judah read, because they have forsaken me, and have burnt incense unto other Gods to anger me with all the works of their hands, and men's inventions contrary to the word of God: my wrath also shallbe kindled against this place, and shall not be quenched, (for their abominations). But to the king of juda who sent you to inquire of the Lord, so shall ye say unto him, Thus saith the Lord God of Israel, the words that thou hast heard read in that book, shall come to pass, but because thine heart did melt and thou hast repent and humbled thyself before the Lord, when thou heardest what I spoke against this place, & against the inhabitants of the same, how they should be destroyed and accursed, and hast rend thy clothes and wept before me: I have also heard it saith the Lord. Behold therefore I will gather thee unto thy fathers, and thou shalt be put in thy grave in peace, and thine eyes shall not see all the evil that I will bring upon this place. And so the messengers departed from the prophetess & told the king what she said. 2. King. 22.14.  
Hushim or Husim signifieth hasting, holding peace, given to pleasure.  
She was one of the wives of Shaharaim of the tribe of Beniamine, who bore him two sons called Ahitub and Elpaal, and afterward with her mate Baare was put away from her husband. 1. Chro. 8.8. 11.   

I  
jael or jahel signifieth a Do, or ascending or going upward, a small dear, a Roe, a Hind, the match of hart and hind, 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 joined with Israel in all things. And when jael in the year of the world 2766. had heard of the great overthrow of Sisera, and how he fled and was coming towards her tent for secure, she went out and met him saying: Turn in my Lord, turn into me, and fear not: so he being come into her tent or house, asked her a little water to quench his thirst, and she brought him a bottle full of milk. And when he had well drunk thereof, he laid him down to sleep, and as she was covering him with mantles and clothes, he prayed her to go and stand at the door of her tent, and whosoever doth come and ask for any man● say (I pray thee quoth he) there is no man here. And so when Sisara was fast a sleep, jael being thereto provoked by God's spirit to take revenge upon the enemy of his people, went softly unto him with a nail in the one hand and a hammer in the other, and smote the nail thorough the temples of his head, and nailed him fast to the ground, which done, she went and stood at her tent door, and seeing Baracke pursue Sisara, she went and met him saying, Come & go in with me, & I will show thee the man whom thou seekest, and so he followed jael who brought him into her tent where Sisara lay dead and the nail in his temples. And then he saw that a woman had the honour and not he, and knew that the prophecy of Deborah was truly fulfilled, which she prophesied unto him when she said, Baracke this journey that thou takest upon thee now, shall not be for thy honour, for the Lord shall sell Sisara into the hand of a woman, who shall take away the honour of the victory from thee: as it came to pass indeed. judg. 4.17. 18. etc. For which valiant act of Jael's: Deborah in her song of praise, highly commended, & praised her, saying, Blessed shall jael the wife of Heber be above other women dwelling in tents, blessed shall she be above other women, etc. as you may read in the song at large in the first Lamp pag. 3. judg. 5.24.  
jecholiah or jecolia jechelia, jecelia, si. the profiting or pour of the Lord.  
She was the wife of Amaziah king of juda, and the mother of Uzziah called also Azanah king of juda. 2. King. 15.2. 2. Chro. 26.3.  
jehoaddan or joadan or joiadan, sig. the lords delight, the Lords pleasure, the Lords good season.  
She was the wife of joash king of juda, and mother to Amaziah king of juda. 2. King. 14.2.2. Chro. 25.1.  
jehoshabeath or jehosheba, or jehosabeth, josabeth, or josaba, sig. the fullness of the Lord, the lords oath, or the seventh of the Lord, endued.  
She was the daughter of king joram, or jehora king of Israel, & sister to Ahaziah, wife to jehoiada the high Priest or Bishop of the jews. And when Athalia her Grandmother went about cruelly to destroy the king her brother's seed by murder: God for his promise sake made to the house of David, moved the heart of jehosheba to preserve some ●ēnant of that stock: whereupon she went and took joash the youngest son of Ahaziah her brother, and stole away her young nephew from among the king's sons that were appointed to be slain: & hide both ●im and his nurse in her own bedchamber with her husband's counsel, and kept him from slaughter in the chamber where the Priests did lie, near the house of the Lord, the space of six years, 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.  
jehudiiah or judaia, judea (or judaea) sig. praising, granting, or acknowledging the Lord.  
She was the second wife of Ezrah, and bare unto him three sons, Geret the father or Prince of Gedor, & Hebar the Prince of Socho, & the 3. jekuthiel the Prince of Zanoah. 1. Chro 4.18.  
jemimah or Diem, sig. beautiful as the day, or of long life.  
She was one of the three beautiful daughters of job, which God gave him after his fall, unto whom also with her sisters Keziah and Kerenhappuch he gave an inheritance among her brethren. job. 42.14.  
jerushah or jerusa, sig. Banishment, or inheritance.  
She was the daughter of Zadock the high Priest, and wife to Uzziah or Azariah king of juda, to whom she bore a son called jotham, that after the death of his father, was a good king of juda. 2. King. 15. 33. 2. Chro. 27.1.  
jezabel or jesabel, or Isabella sig. an Island, or habitation, a dweller with, a vain flood, an issue of blood, or issuing blood, where is the dunghill, the Island of the dwelling. Woe to the dwelling, the isle of the dunghill, woe to the dunghill.  
She was the daughter of Eth. baal king of the Sidonians, & wife to Ahab the son of Omri king of Israel, to whom she bore 2. sons called Ahaziah and jehoram afterwards kings of Israel also. This jezabel being a wicked woman, and vile idolatress, not only enticed and pricked forward her husband Ahab to all kind of wickedness, strange idolatry, and cruel persecution: but also herself slew the prophets of the Lord & destroyed them, and most ragingly persecuted Eliia the lords Prophet, for destroying Baal's priests whom she made so much of, and sent a messenger unto him with threatening words, saying: The Gods do so to me (quoth she) and more also, if I make not thy life Elia, like one of their lives whom thou hast slain, by to morrow this time. Whereupon the good Prophet was fain to fly away from her into the wilderness, where he remained by her cruelty in great perplexity & sorrow till the Lord comforted him. Moreover, when she perceived the sullen sadness, and inward fretting of Ahab her husband, and understood the cause thereof to be for nothing else but for that he could not have his inordinate appetite satisfied, and Naboths' vineyard granted unto him to make him a garden at his request, she came to her husband lying languishing and fretting for anger upon his bed, & said unto him: Why is thy spirit so sad that thou eatest no bread? Dost thou now govern the kingdom of Israel? Thou knowest not I perceive what it is to reign & be a king, for if thou didst, thou wouldst command thy subjects, & not entreat them? Up therefore, & eat bread, & be of good cheer, for I will give thee the vineyard of Naboth the Iezre●lite. So in the year of the world 3224. she wrote letters in Ahabs' name, and sealed them with his seal, and sent the letters unto the Elders and nobles of the city, the contents of which letters was this: Proclaim a fast, and set Naboth among the chief of the people, and set two wicked men before him, and let them witness against him, saying: Thou didst blaspheme God and the king, then carry him out, and stone him, that he may die. Which letters when the Elders had received, they like wicked worldlings. obeyed rather the wicked commandments of this wicked Princess: then the just law of God, who willeth not to consent to the shedding of innocent blood: and did as jezabel had written in the letters sent unto them, and having thus truly without all equity under colour of law put innocent Naboth and his sons to death, they sent jesabel word thereof: who so soon as she heard thereof, went to her husband lying languishing on his bed, and said, up now (man) and take possession of Naboths' Uinyarde for nought, which he before refused to give thee for money: for behold he as a trangressor of the law is stoned to death, and all his sons that should inherit it, and resist thy purpose by claiming possessions: which she did that her husband might enjoy it the more quietly. With which news Achab being revived, strait ways arose and went to take possession of Naboths' vinyeard, as his wife counseled him: but as he was in the vineyard taking possession, God sent his Prophet Elia unto him, which reproved Achab and his wife with terrible threatenings of God's judgements, saying, first to Ahab. Hast thou killed and also gotten possession Ahab, or dost thou think to have any advantage by murdering of the innocent? verily thus sayeth the Lord, I have seen yesterday the blood of Naboth ●nd the blood of his sons, and I will render it thee in this field: therefore in the place where dogs licked the blood of Naboth, even there shall dogs lick even thy blood also, because thou hast shed innocent blood and sold thyself to work wickedness in the sight of the Lord, etc. And also as concerning thy wife jezabel, thus sayeth the Lord of her: that forasmuch as she whose nature or kind should have abhorred all tyranny, and been moved and inclined to all pity, mercy, and compassion, hath contrariwise given and horrible example of most monstrous cruelty in womankind, and not only given wicked counsel to her husband to become a vile Idolater, and cruel murderer: but also been as one that giveth herself wholly to serve all manner of sin: therefore the dogs shall eat her also in the field, or by the wall of her palace in jezreel, & there shall be none to bury her. With terrible words of the Prophet when Ahab heard, he rend his clothes and repented his sins in dust, ashes, and sackcloth, which caused the Lord by and by to have mercy upon him, and to turn the evil from him unto his son joram's days. But as for jezabel the holy Ghost maketh no mention that ever she blushed at the matter or once repent of her villainy: but went on still in her Idolatry and abominable life, during her husband Ahabs' reign, & the reign of Ahaziah and jehoram her two sons. Insomuch, as when her son jehoram was sick of wounds & an hurt that the Aramites had given him, God raised up jehue to be king, who being made an instrument of God to execute his foresaid judgements against the house of Ahab the king to avenge the blood of his servants the Prophets and servants, shed by the hand of jezabel: He conspired against joram, who meeting jehue in the field of Naboth the Israelite, demanded of jehue, saying: comest thou peaceably jehue? But jehue being furiously bend to execute God's vengeance against joram, and his mother jezabel, answered joram, what hast thou to do with peace? the whoredoms of thy mother jezabel, and her witchcrafts are yet in great number: and with that jehu shot joram quite thorough his heart, as he fled from him, so that he fell down dead in his chariot. And after jehu had caused the dead corpses of joram to be put and cast in the field of Naboth, to fulfil the word of the Lord against Achab, which was now first accomplished in his son joram, after this judgement of God (I say) executed upon the son for imitating the sins of his father Achab & mother jezabel: jehu went towards jezreel to do the like judgement in revenging of God's cause upon the mother jezabel that lay there.  
But she being of an haughty and cruel nature, persisted still in her impiety & impudency, and fearing Gods judgements nothing at all, so soon as she heard of Jehu's coming towards her, because she would still retain her Princely state & dignity, painted her face, tired her head, & trimmed herself in gorgeous array: And so laying thus be painted & bedecked, looking out of her chamber window, as jehue entered in at the gates, she cried out upon him, and called him traitor, and reviled him with these words, saying: Had Zimry peace that slew his master Elah? 1. Kin. 16.10. as if she should have said, can any traitor or any that riseth up against his superior have good success? Noah, neither canst thou jehu prosper in this thine eager enterprise. But forasmuch as this was God's determination, that jesabel also should be dismayed, jehu then forthwith lifted his eyes to the window, and cried aloud to her guard and men of her chamber, & said, who is on my side, who? With that two of her own eunuchs of chief servants looked out unto jehu, and he said unto them, cast her down, & they at his commandment strait ways took her in their arms, & with such violence cast her down out of her window (as she lay vaunting herself and railing against jehu) that she was dashed all to pieces, & so miserably died with the fall, who being thus dead, jehu also besprinkled her blood upon the wall & upon the horses, and trod her delicate corpses under his horses feet. Which he did by the motion of god's spirit, that her blood should be shed, who had so often shed the blood of innocents, to be a spectacle and example of God's judgements to all tyrants, oppressors, & idolatrous persecutors. And when jehu was entered into her house and had well refreshed himself with meat and drink, he being willing yet that she should have had the honour of burial: said to some of his men, Go, visit you yonder cursed woman and bury her, because she is a king's daughter. But when they came to take her up to be buried, they found no more of her body left but the skull, and the feet, and the palms of her hands, (for the dogs had eaten the rest:) whereof jehu being advertised, he then said, now is the word of God & prophesy of Elias spoken of before, fulfilled, which said, In the field of jezreel shall the dogs eat the flesh of jezabel, & the carcase of jezabel shallbe as dung upon the ground in the field of jezreel, so that none shall say, This is jezabel, this was done in the year of the world 3240. And this we may see God's judgements doth & shall appear even in this world against them, that suppress his word and persecute his servants. 1. Kings 16. 31. 18.4. 13.19.2. 21. all. 2. Kings 9 all.  
Furthermore, note that God so detested for ever and ever through all ages the Idolatry and cruelty of this woman jezabel, that the holy Ghost to her perpetual reproach and infamy, in the Revelation ca 2.18.20. findeth great fault with the minister or Angel of the church of Thiatyra, for that some among them imitating her strange religion, and tyranny, and both spiritual and corporal whoredom, exhorted them to repentance, saying thus, I know thy works, thy love & service, faith and patience, etc. Notwithstanding I have a few things against thee, namely this, that thou sufferest the woman jezabel, which calleth herself a Prophetess, to teach & deceive my servants, to make them commit fornication, & to eat meat sacrificed to Idols. And I gave her space to repent of her fornication, and she repented not: behold I will cast her into a bed & them that commit fornication with her into great affliction, except they repent them of their works. And I will kill her children, that is, them that follow her ways with death, and all the Churches shall know that I am he which search the reins and hearts: and I will give unto every of you according to your works. Revel. 2. 18.20. etc.  
joanna or johanna sig. the grace or favour of the Lord, or the lords gift, or mercy.  
She was the wife of one Chusa, Herodes steward, and a godly woman, who with Susanna and many other godly women converted to the faith of Christ, ministered liberally unto Christ & his Apostles of her substence whilst he lived here on earth. And after Christ had suffered his passion, she went with Mary Magdalen, & Mary the mother of james & other women, to seek Christ at his sepulchre: And being told of the Angels that he was risen and not there, she with the rest returned from the sepulchre to the Apostles, to bring them tidings of his resurrection. But the news or thing seemed unto the Apostles, to be but a feigned or made thing of the women's own heads, and therefore believed them not at the first report. Luke 8.3.24.10.  
Iochabed or jocabeth, sig. glorious, the lords glory, sage, weighty, where is gayness, she is sage or grave.  
She was the daughter of Levy, borne in Egypt, & sister to Gershon, Koah & Merari, and after she became the wife of Amram (or Amaramis after Couper) her brother Koaths son (which kind of marriage was afterward in the levitical law, Levi. 18.12. forbidden) unto whom she bore three notable members of God's Church, to wit, Aaron, Moses, & a daughter called Miriam. And when she bore Moses in Egypt, and was commanded by king Pharaoh to cast him in the river to be drowned, as all the Hebrews among the Egyptians were: jochebed seeing that Moses her son was a very fair and proper child, with a good faith in God, not fearing the kings commandment, went and hid him the space of three months: but when she could no longer hide him on the land, she in the same faith in God, took an Ark or Cradle made of wicker or of reed, and daubed it with lome, slime and pitch, and laid the child therein, and put it among bulrushes by the rivers brink: committing her child to the providence of God, whom she could not keep from the rage of that bloody tyrant. So whilst Miriam her daughter & his sister stood a far off, watching what would become of the child her brother: Behold it happened that the daughter of the same tyrant Pharaoh, came to wash herself in the river, whilst her maidens walked along by the rivers side: and being come to the bank, she saw the ark among the bulrushes, and sent her maids strait to fetch it, who brought the ark unto her, and she then opened it in the presence of her maids and his sister, and finding the child in it, said, surely this is one of the hebrews children: and she hearing the babe weep and cry for sustenance, had compassion on it and was moved with pity towards it. Whereupon his sister Miriam being come near unto them to see the event, said unto Pharaos' daughter, shall I go and call unto thee a nurse of the Hebrew women to nurse the child for thee. Yea (quoth Pharaos' daughter) go thy way. So the maid his sister went and called this jochebed the child's mother and hers, to whom Pharaos' daughter committed the child to nurse saying, take this child away and nurse it for me, and I will reward thee. Then jochebed took her own child and nursed it, and so was Moses preserved from perishing by water, as the king had cruelly commanded. Whereby we see that man's counsel cannot hinder that which God hath determined shall come to pass, nor destroy that which he will have saved. So when the child was well grown in age, jochebed brought him unto Pharaos' daughter, who made him her adoptive son, & called his name Moses, because (said she) I drew him out of the water. Exod. 2.1.6. ●0. Num. 26,59:  
judith, or judea, signi. praising, or confessing, he that praiseth or confesseth.  
She was the daughter of Merari, the son of Ox, and wife of one Manasses. Who being dead in the year of the world 3492, about barley harvest time, left her much riches, and a great family in the city of Bethulia, where she dwelled. So being left a desolate widow, she made her a tent upon her house to pray in, & put on sackcloth, & her widows apparel, & fasted all the days of her widowhood, save the day before the Sabbath, & the Sabbath, & the eves & feasts, or solemn days, that were kept in Israel: yea she was a woman of so great chastity, virtue, & godliness, & feared God so greatly that there was none could bring an evil report of her, but every one gave her their good word.  
Now during the time of her widowhood, it chanced Olophernes the captain of Nabuchodonozor king of Assyria, to come and besiege the city of Be●hulia where she dwelled, of whose huge host & mighty power the jews and Citizens of Bethulia were so sore afraid, that they witted not what to do, for he having laid siege unto the city 34. days, had in that time destroyed all the water conduits, so that they must either starve or yield of force. Whereupon the people with one consent, men, women & children, ran to Oseas the high Priest, and chief elders of the city, & cried out upon them to yield, & give over the city to Olophernes in time, lest they all perished through their negligence, who exhorted them to tarry and wait yet five days longer for the mercy of God, and if he helped them not in that space, the elders would do as they had required.  
Then judith, who all this while had kept her house, and was continually in fasting and prayer, hearing of the evil words of the people against the Governors for lack of water, and what promise Ozias & the elders had made unto the people, to deliver the city unto the enemy within 5. days, she sent her maid Abra that had the government of all things that she had, for Ozias & the other ancients of the city, & made this learned oration unto them saying: Hear me O ye Governors of the inhabitants of Bethulia, for your words that ye have spoken before the people this day are not right, touching this oath and promise that ye have made & pronounced between God & you, & have promised to deliver the city to the enemy, unless within these 5. days the Lord turn to help you. And now what men are ye, that ye have tempted God this day, & set yourselves in God's steed among the children of men? So now you seek the Lord almighty, but ye shall never know any thing, for you can not find out the depth of the heart of man, neither can ye perceive the things that he thinketh: then how can you search out God, that hath made all these things, and know his mind, or comprehend his purpose? Nay my brethren, provoke not the Lord our God to anger: for if he will not help us within these five days, he hath power to defend us when he will, even every day, or to destroy us before our enemies. Do not you therefore bind the counsels of the Lord our God, for God is not as man, that he may be threatened, neither as the son of man to be brought to judgement. Therefore this your devise, obtaineth no mercy of God, but rather provoketh him to wrath and displeasure. Will ye set the mercy of the Lord a time, and appoint him a day at your will? No, exhort the people to repentance and prayer, and let us hearty fall down before him, and serve him with a meek spirit, and with weeping eyes say unto the Lord, that he deal with us according to his own will speedily in mercy: that like as our heart is now vexed and brought low through the pride of our enemies, it may so be comforted by his grace. Yea, let us wait for salvation of him, and call upon him to help us, and he will hear our voice, if it please him. For there appeareth none in our age, neither is there any now in these days, neither of tribe, nor family, nor people, nor city among us which worship the gods made with hands, as hath been afore time of our forefathers: for the which sin, our forefathers were given to the sword for a spoil, and had a great fall before our enemies: as appeareth judg. 2.11.4.1.6.1.  
But as for us, we know none other God but only the Lord: therefore we trust that he will not despise us, nor any of our lineage: yea for his comfort let us tarry with meekness, and he shall require and make inquisition for our blood from the vexation of our enemies: he shall bring down all the heathen that rise up against us, and put them to dishonour: even the Lord our God shall do it, neither when we shall be taken, shall judea be so famous: for our Sanctuary shall be spoiled, and he will require the profanation thereof at our mouth. And the fear of the people our brethren, & the captivity of the country, and the desolation of our inheritance (which they rather wish) will he turn upon our heads among the Gentiles wheresoever we shall be in bondage, and we shall be an offence and reproach to all them that possess us: for our servitude shall not be directed by favour: but the Lord our God shall turn it to dishonour. Now therefore, O dear brethren, Let us show an example to our brethren the people: because their hearts depend upon you, and the Sanctuary, and the house and the altar rest all upon you, that are the honourable and elders in the people of God. Moreover, let us give thanks to the Lord our God, which trieth us even as he did our fathers, and lift ye up the hearts of the people with your exhortations, that they may call to remembrance how our fathers also in times paste were tempted, that they might be proved, if they worshipped their God aright: yea put them in mind of this I say, how that our father Abraham being tempted and tried through many tribulations, was found a lover and friend of God. So was Isaak, so was jacob, so was Moses, and all they that pleased GOD passed steadfast in faith through manifold troubles: but they that received not their temptations with the fear of God, but put themselves forth with impatience and murmuring against God, perished of the destroyer, and were slain of serpents. And therefore, seeing the Lord hath not tried us, as he did them to the examination of their hearts, neither doth he take vengeance on us: we also should not undertake to be revenged for the things that are done unto us: but to consider that all these punishments are far less than our sins and misdeeds, and believing that this correction cometh unto us, as to the servants of God, for our amendment and instruction, and not for our destruction.  
Thus her eloquent and godly oration being ended, Ozias the chief governor, then to her great commendation said unto judith, as followeth: All that thou hast spoken, thou hast spoken with a good heart, and it is true, and there is no man can reprove or resist thy words. For it is not to day that thy wisdom is known, but from the beginning of thy life have we known thy wisdom: for the devise of thine heart is good: but the people for very thirst compelled us to make that oath and promise unto them which we may not transgress. Therefore now pray thou for us unto God, because thou art a holy woman, & fearest God, that the Lord may send us rain to fill our cisterns, that we faint no more. Unto whom judith replied & said unto Ozias & the rest of the governors: seeing ye know that my words are of God, them hear me, & prove my counsel & devise, I pray you, if it be of God: for I will do a thing, which shallbe declared in all generations to the children of our nation, & beseech ye God for me, that he will bring my counsel & devise to good end. Thus have I devised: ye shall stand this night in the gate before the port gate of Bethulia: And I will go forth with Abra my handmaiden, and pray ye therefore unto God, that he will graciously visit and remember his people Israel by mine hand, and deliver the city from the enemies, within these five days that ye have promised the people to deliver up the city. But as for the act or thing that I go in hand withal, ask ye no questions of it, nor make further inquiry of me: for I will not declare it unto you, till God have finished that I do, & till I bring you word again, do ye nothing else but pray, pray unto the Lord our God for me. Then Ozias the prince of the people of juda, with the rest of the Elders, said: ho judith, Go thy way in peace, the Lord God be with thee, & before thee, to take vengeance on our enemies. So taking their leave of judith, they returned from the tent, and went from her again every man to their wards.  
Now when the governors were gone their way, then judith went into her secret closet, and there clothed herself with sackcloth, strawed ashes upon her head, and fell down upon her face before the Lord. And about the time that the incense of the evening was offered in jerusalem in the house of the Lord, she cried unto the Lord with a loud voice, and made her humble prayers for the deliverance of her people, saying: O Lord God of my fathers, etc. as it is in the 1. Lamp if vi●. page .41.  
And when she had left off to cry unto the Lord, & had made an end of all her prayer, she rose up from the place where she had fallen down & lain flat before the Lord: and called her maid Abra, & went down into her house, in the with she abode in the sabbath days, & feast days, & when she had put off the sack or hairecloth● & laid away the garments of her widowhood: she washed her body, anointed herself with precious ointments & things of sweet savour: braided, plaited, & dressed the hair of her head, & put attire upon it, & put on her garments of gladness, wherewith she was clad during the life of Manasses her husband: also she put on slippers upon her feet, bracelets, spangs, & sleeves upon her arms, earrings, and finger rings, and decked herself bravely with all her best ornaments and array, to allure the eyes of all men that should see or behold her, which she did not for any voluptuousness, or pleasure of the flesh: but of a right discretion & virtue. Then she gave her maid Abra also a bottle of wine, a pot of oil, & filled a scrip with flower, and with dry figs, & fine cakebread & cheese: all which being leapt up together, and put in her maid's lap, she went her way forth to the gates of the city of Bethulia, & found standing there Ozias & the ancients of the city, waiting her coming as she had before counseled them. Who seeing judith thus gorgiouslye attired and changed, they as men astonished, marveled greatly at her wonderful beauty: for the Lord had increased her farenesse, and given her a special beauty, so that she was exceeding amiable and well favoured in all men's eyes, and they ask no questions at her: but making their prayer unto God for her, let her go, saying, The Lord God of our fathers give thee grace and favour, and with his power perform & accomplish all the devices and enterprises of thine heart, to the glory of the children of Israel, and to the exaltation of jerusalem: that jerusalem I say may rejoice over thee, and that thy name may be in the number of the holy & righteous, And all they that were there afterwards, said with one voice, So be it.  
Then after their prayer ended, judith said to Ozias: Command the gates of the city to be opened unto me, that I may go forth to accomplish the things which you have spoken unto me. So the gates being opened at her request: she took her leave of the people, and with her maid Abra, went out in the night: the people still persisting in hearty prayer for her, and beseeching the Lord to be her defence, and well to perform the device of her heart, that they might safely, and joyfully receive her presence again, and so committing her to God, shut the gates, and looked over the walls after her, so long as they could see her. And as she was gone past the mountains, and kept her way strait in the valley, it happened that about the spring of the day: the first watch and spies of the Assyrians met with her, and took her, and asked her saying: of what people art thou? and whence comest thou? or whether goest thou? And judith answered, I am a woman or daughter of the Hebrews, and am fled from them: I know they shall be given you to be spoiled and consumed, because they thought scorn to yield themselves unto you, that they might find mercy in your sight. Therefore have I devised by myself after this manner, I will go before the prince Olophernes, the chief captain of your army, and tell him all their secrets, & will show him the way how he may come by them, and win their city without the loss of body, or life of any one of his men.  
Now when the men had pondered her words, and considered well her beauty, her countenance & fair face: they were astonished, & wondering greatly at her excellent beauty, they put her in good comfort of her life, saying: Thou hast saved thy life by finding out this device, and making haste to come before our Lord. Now therefore come with us to his tent, and some of us shall conduct thee till they have delivered thee into his hand. And when thou standest before him, be not afraid in thine heart: but show unto him what thou hast to say, and be thou sure, he will entreat thee well. So they set her and her maid in a chariot, and being accompanied with an hundred men, brought her to Holophernes cent: where by reason her coming was bruited among the pavilions, or tents of his soldiers, there was such a running too and fro to see her, that they came and stood round about her as she stood without Olophernes tent, marveling at her beauty, and wondered at the children of Israel, because of her feature, comely, and goodly parsonage: insomuch, as every one being immediately overcome & taken with her beauty, said one to another, who would despise this people of the jews? that have among them such goodly and fair women. Should we not by reason fight against them for these women if for nothing else? surely it is not good that one man of these be left: for if they should remain, they might deceive the whole earth. So when Olephernes was advertised of her coming, and that she stood without his tent, waiting to speak with him, he sent his guard and servants for her, who brought her near unto his tent door: where he lay very stately upon his bed under a canopy, which was woven with purple, and gold, and emeralds, and precious stones: and when his men went in and told him that judith was come: Olophernes came forth unto the entry of his tent lighted with Lamps of silver (because it was in the night) carried before him, to meet her and welcome her. And when judith was come before him: he no sooner saw her, but immediately he was overcome and ravished with her beauty: for both he and his servants marveled all thereat. So judith looking wishly upon him, and being somewhat abashed at the first with his majesty, she fell down upon the earth as one almost dead for fear, and being revived again, did reverence unto Olofernes: and his servants took her up again at his commandment.  
Then said Olofernes unto her, woman, be of good cheer, and fear not in thine heart: for I never hurt any that would serve Nabuchadnezer, the king of all the earth. As for thy people, if they had not despised me, I would not have lift up my spear against them, but they have procured these things unto themselves. But tell me now, what is the cause that thou art fled from them? And wherefore thou art come unto us? For if thou be come for safeguard and succour: then be of good comfort, thou shalt live from this night and hereafter: for none shall hurt thee, but entreat thee well as they do the servants of king Nabuchadnezer my Lord. To whom judith made answer on this wise, saying: Sir (quoth judith) if thou wilt receive the words of thy handmaid, & suffer thine handmaid to speak in thy presence, I will declare no lie unto my Lord this night: And if thou wilt follow & do after the words of thine handmaid, God will bring the thing perfectly to pass by thee, and my Lord shall not fail of his purpose. As Nabuchadnezer king of all the earth liveth, and as his power is of force: who hath sen● thee to reform and punish all persons, that go wrong, not only men shall be made subject to him by thee: but also the beasts of the field, and the cattle, and the fowls of the heaven, shall live by thy power under Nebuchadnezer, and all his house. For we heard of thy wisdom, of thy prudent spirit and activity do all people speak: yea, it is declared & bruited through the whole earth, that thou only art good, excellent, and mighty in all the kingdom, and of a wonderful knowledge in the feats of war. For as concerning the matter which Ach●or whom thou banished thine army, did speak in thy presence, and gave counsel unto my Lord to make search whether the people of the jews had sinned against their God or no. It is manifest and true, and we have heard of his words, for the men of Bethulia did take him, and he declared unto them all that he had spoken unto thee concerning us, and the people of Israel. Now thrrefore, lest my Lord should be frustrate and void of his purpose, and that death may fall upon them, and that they may be taken in their sin whiles they provoke their God to anger, which is so oft times as they do that which is not beseeming. Yea, this is plain & of a surety, that our God is so wroth with us, by reason of our sins, that he hath she'wed by his Prophets unto the people, how that far their sins he will deliver them over unto the enemy. And for as much as the children of Israel know that they have so displeased their God, they are sore afraid of thee: yea, and suffer great hunger also at this present: For want of drink they are in a manner as dead men: for because their victuals fail, and their water is wasted, they have in their extremity determined to slay their cattle that they may drink the blood of them, & are purposed to consume all things that God hath forbidden them, to eat by his laws. Yea they have purposed to spend the holy things of their God, which he hath forbidden them to touch, as the first fruits of the wheat, & the tithes of the wine, & of the oil which they had reserved & sanctified for the priests that serve in jerusalem before the face of our God, the which thing it is not lawful for any of the people to touch with their hands. Moreover, they have sent to jerusalem (because they also that dwell there have done the like,) such as should bring them licence from the Senate, and when they shall bring them word, them they will do it, & they shallbe given thee therefore to be destroyed the same day. For if they do these things it is a plain case that they must needs be destroyed.  
Wherefore I thine handmaid knowing all this, am fled from them to show thee these things, for God hath sent me to work a thing with thee, whereof all the earth shall wonder, & whosoever shall hear thereof. For I thy handmaid fear God, & worship the God of heaven day and night. And now I pray thee let me remain with thee my Lord, & let thy handmaid go out in the night into the valley, & I will there pray unto God that he may reveal unto me when they shall commit their sins, and when he will reward them with punishment for their iniquities, and that I may show it there unto thee: & then mayst thou go forth with all thine army, for there shallbe none of them that shall resist thee. And I will lead thee through the mids of judea safely, until thou come before jerusalem, & I will set thy throne in the mids thereof, and thou shalt drive them as sheep that have no shepherd, and there shall not so much as a dog bark against thee. For these things have been spoken and declared unto me, according to my foreknowledge, & by the providence of God. And for so much as God is displeased with them, he hath sent me to tell the same.  
These her words so greatly pleased Olophernes, & all his servants, that they marveled much at her wisdom, & said one to another: There is not such a woman in all the world, both for beauty of face, favour in countenance, & wisdom of words. And Olophernes being far in love with her beauty, said unto judith, God hath done well in this, to send thee before the people, that thou mayest give them into our hands, & bring destruction upon them that despise my L. Nebuchadnezer, neither can I choose but commend thee judith, for thou art both beautiful in thy colours, & witty in thy speech. And now forasmuch as thy promise is good, if therefore thou do as thou hast spoken, & thy God perform it unto me: surely thy God shallbe my God also, & thou shalt be excellent & great in the court of Nabuchadnezer my L. where thou shalt dwell, & thy name shallbe renowned & spoken of throughout the whole earth. And with that he commanded his men to bring her in & lodge her in the tent where his treasure was laid. and charged them that they should prepare & appoint her diet of the same meats and wines from his own table. But notwithstanding, Judith told the king, I may not as now eat of thy meats and drinks, (quoth she,) lest there should be an offence found to be committed by me, and so I displease my God: therefore give no charge concerning my diet: for I can suffice myself with the things that I have here brought with me in my scrip and bottelles. Yea quoth Olophernes, but what if these things with thou hast brought should fail thee, how should we give thee the like, for there i● none with us of thy nation? O my Lord quoth judith, take you no thought for my victuals. For as thy soul liveth (my Lord) thine handmaid shall not spend all those things that I have, before the Lord work by mine hand the thing that I have determined, and devised.  
Then his servants brought her into the tent whereas he had appointed her. And as she was gone in, she desired of Olophernes that she might have leave to go forth by night, and before day to pray, and to make intercession unto the Lord. And being licensed of Olophernes so to do, who commanded his chaumberlaines and guard that she should go out and in at her pleasure to pray unto God, and that they should not stay her. She went into the tent, and there slept with her maid until midnight, and then arose at the morning watch, and went in the night season forth of the camp into the valley of Bethulia, and there washed herself in a fountain, even in the water by the camp, and when she came out, she prayed unto the Lord God of Israel, that he would direct her way, and prosper her enterprise, to the exaltation and deliverance of her brethren his people.  
And so she returned, and remained pure, fasting all day in her tent, until she eat her meat in the evening. And thus did judith remain pure and clean in the camp, and used in the night season to go out and in to wash herself, and to pray for the space of three nights together: and in the fourth day, it came to pass that Olophernes (by God's providence) made a great feast or supper to his own servants only that attended about his person: but called none of them to the banquet that had the affairs of wars in hand. And said to Bagoas his Eunuch or chamberlain, go thy ways, & by counsel persuade this Hebrews woman judith which is with thee, that she be willing to come and eat and drink with us, and to consent to keep company with us: For it were a shame for us, to let such a woman alo●e, & not talk with her, and if we do not allure her she will mock us, and laugh us to scorn, that she were come from us unmeddled withal. Then went Bagoas unto judith, and said, let not this fair maid and good daughter be afraid, or make difficulty to go in to my Lord Olophernes, that she may be honoured in his presence, and to drink wine with him joyfully, and be merry with him, and to be entreated as one of the daughters of the children of Assur, which remain in the house of Nabuchadnezar. Then judith being right glad of that opportunity, perceiving in her heart, that the Lord by his mighty providence had wrought this as a mean for her, the better to bring her device to pass to his glory and her people's deliverance, and to the enemy's overthrow: answered Bagoas, & said: Who am I that I should now gainsay my Lord? Surely whatsoever pleaseth him, and seemeth best unto him, I will do it speedily, yea, it shall be my joy unto the day of my death, and I shall think it well done as long as I live, to gratify him in any thing I may.  
So judith arose, and tired herself with her gay apparel, and with the ornaments of women, and her maid Abra went and spread the skins (which she had received of Bagoas for her daily use, to sit and eat upon) all along on the ground, over against Olophernes Tent, and for her mistress to go upon. Now when the messenger had brought judith to Olophernes, and she sat down before him, his heart was presently ravished with her, and his spirit by and by was moved and ravished with her beauty, insomuch that he brent in desire towards her, and coveted her company greatly: for he had waited for the time to deceive her, from the first day that ever he had seen her, and he said unto her, drink now and sit down, and be merry with us, for thou hast found favour before me. My Lord (quoth judith) I will drink now and rejoice, for my mind is merrier to day then ever it was in all my life, and because my state is exalted now more than ever it was since I was borne: and with that she called her maid Abra, and took of her the victuals she brought and had prepared for her, and did eat and drink cheerfully with Olophernes. Then Olophernes rejoiced so greatly in judith, because of her company, that he drank much more wine at that time then ever he had drunk at any one time before since he was borne.  
Now when the evening was come, and it was late in the night, his servants made hast every man to departed to his lodging, and Bagoas his Chamberlain, shut the chamber doors and dismissed those that were present from the presence of his Lord, and they went all to their beds, for they were all weary (because the feast had been long) and overladen with wine. So judith in the year of the world 3496. being left all alone in Olophernes tent, and Olophernes himself lying stretched along upon his bed, all drunken and filled with wine, of very drunkenness falling fast a sleep: she commanded her maid Abra to go and stand without the tent door and wait for her coming forth: and so every body being gone forth of her presence, and not one left in the chamber little or great, but herself and Olophernes that was fast a sleep: she standing by his bed side, fell down on her knees, & there secretly in her heart (her lips only a little moving) made her prayers with tears unto God for his help, & that he would strengthen her in that her enterprise, as appeareth in the first Lamp. Pag. 43.  
And her prayers ended, she went & took down his sword or falchion hung on the post at his bed's head, & drew it, & then went and took hold of Olophernes by the hair of his head, and beseeching God even then in that hour to strengthen her, she smote twice upon his neck with all her might, & cut of his head at two blows quite from his body, and rolled his dead body down from the bed, and pulled down the Canopy from the pillars. And immediately she got her forth & delivered the head of Olophernes unto her handmaid Abra, and bade her put it in her scrip or wallet of meat, & so they twain went forth together, as though they had gone after their accustomed manner to pray, & so passing by the host, & coming about through the valley near unto the gate of the City of Bethulia: She cried a far off to the watchmen upon the walls, saying: Open now the gates, for God even our God is with us (quoth she) & hath showed his power yet in Israel, & his force against his enemies as he hath done even this day. Now when the men of the city heard her voice, they called the elders together, & they all made haste to go down to the gates, & ran all together both small & great, young & old, to mee● her, for it was above their expectation that she should come so soon again. So they opened the gates & received her young & old, & made a bone fire for a joyful light, & stood round about judith & her maid. But she went up into an high place & caused silence to be proclaimed, & when every man now held his peace: judith said unto them with a loud voice, O praise ye the Lord, & give thanks unto our God, for he hath not despised his people, nor taken away his mercy from the house of Israel, nor forsaken them that put their trust in him: but in me his handmaiden, he hath performed his mercy, which he promised unto the house of Israel. Yea by mine hand this same night hath he slain & destroyed the enemy of his people, & with that she took forth the head of Olophernes out of the wallet, & showed it unto them, saying: Behold here the head of Olophernes the chief captain of the army of the Assyrians, whom the Lord hath slain by me his minister: and behold also the Canopy wherein he lay in his drunkenness, & where the Lord hath smitten & slain him by the hands of me a silly woman his minister: But as the Lord liveth, his angel hath kept me in my way going thither, remaining there, & coming hither again from thence. And the Lord (who hath brought to pass that my countenance hath deceived him to his destruction) hath not suffered me his handmaiden to be defiled, neither hath he committed sin with me by any pollution or villainy. But without any defiling of sin or reproach hath the Lord brought me his handmaiden again unto you, and that with great victory: so that I am escaped, and you delivered. O therefore give praise and thanks unto our God every one, for he is gracious and his mercy endureth for ever.  
Then all the people were wonderfully astonished, & bowed themselves, & praised the Lord altogether, & said with one accord: blessed be thou our god which hast this day brought to nought the enemy of thy people. And they highly commended judith, & said unto her, the Lord hath blessed thee in his power, for through thee he hath brought our enemy to confusion. Yea, & Ozias the prince of Bethulia, extolled her to the skies, saying unto her: O daughter, blessed art thou of the most high God above all women of the earth, & blessed be the Lord the maker of heaven & earth, which hath guided & directed thee, aright, to wound & to smite of the head of the chief captain of our enemies. Surely this thine hope shall never departed out of the hearts of men, for they shall remember the power of God for ever. And God turn these things to thee & thy name for a perpetual praise & honour, & visit thee with good things, because thou hast not spared thine own life, but put it in jeopardy, considering the anguish & affliction of our nation & people, & so hast helped our ruin & fall walking a strait way before God our Lord, and all the people said. Amen.  
Then said judith unto them, my brethren hear me yet, hang this head upon the highest place of your walls, & when the Sun ariseth, take you every man his weapon, & go forth like valiant men, not as though ye would go beside them, but run upon them with violence: and when the Assyrians spies your enemies see this, they shall of necessity take up their armour, & their petty Captains shall go into the Tent of their chief Captain Olophernes to raise him up to battle: but when they shall there find his dead body wrapped and imbrued in his own blood, fearfulness and trembling shall so fall upon them, that they shall be compelled every man to fly backward before your face, so that you and all that inhabit the coasts of Israel shall pursue them without fear, and overthrow them as they fly, for God hath delivered them into your hands.  
But before ye do these things call me Achior the Ammonite, whom they banished into our City, and threatened to mingle his blood with ours for speaking of us to God's glory, that he may see the head of his enemy Olophernes, & know the end of him that so despised the house of Israel, and that sent him to us as to death. So when Achior came out of the house of Ozias with whom he remained in his banishment, judith said unto him: The God of Israel unto whom thou gavest witness, that he would be avenged of his enemies, even by his might through my hand hath smitten of the head of the unfaithful, & that thou mayest see that it is so, behold this is the head of Olophernes, which in his presumptuous pride despised the God of Israel, & threatened thee with destruction, saying: When the people of Israel are taken, I shall cause thee also to be stricken with the sword, and slain among them. And when Achior saw the head of Olophernes in a certain man's hands in the assembly of the people, he fell down on his face to the ground, for very anguish and fear, so that his spirits failed, and he sorrowed withal. But after that he was come again to himself, and was taken up, he fell down again at judith's feet, reverenced her, and praised her exceedingly, saying: Blessed art thou of thy God, in all the Tabernacles of jacob or juda: for all the people & nations that hear of thy name, shall be astonished, and praise the God of Israel because of thee. Now therefore tell me all the things that thou hast done in these days. Then judith declared unto Achior in the midst of the people, all that she had done from the day that she went forth, until that present hour she spoke unto them. And when she had done, the people rejoiced with a great voice, and made a noise of gladness through all the City. And Achior also, seeing the power of God, and all things that he had done for Israel, fell from his Heathenish religion, and believed in God unfeignedly, and put his trust in God only, and let himself be circumcy●ed, and so he was joined and numbered among the people of Israel unto this day. Now as soon as it was day, they hanged up Olophernes head out on the wall, and every man took his weapon, and went forth and did as judith bade them. When the spies saw that the Bethulians came out against them, with such an horrible cry, they ran to Olophernes tent, and willed Bagoas to go and awake Olophernes their Lord, saying in contemptible wise of the Israelites: The slaves and mice are bold to creep out of their holes, and dare provoke us unto battle to their own destruction for ever. Then Bagoas went and knocked hard at the tent door of Olophernes, thinking he had been a sleep with judith, but because none answered, he opened the door & went into the chamber, and finding his body headless, cast upon the ground weltering in blood: he cried with a loud voice, with weeping and mourning, and a mighty cry, and rend his garments. After he went into the tent of judith, where she used to remain, and when he found not her there, than he leapt out like a mad man, and ran to the hosts, and cried, saying: These slaves have committed wickedness, one woman of the hebrews hath brought shame upon the house of king Nabuchodonozer. For he hold, Olophernes lieth upon the ground without an head. When the captains of the Assyrians army heard these words, they rend their coats, and their hearts were wonderfully troubled, insomuch as there was a lamentable cry, and a very great noise hard through the camp. And being astonished at the thing, for fear and trembling durst not abide: but altogether amazed, confused and out of order, fled every man with as much speed as was possible, to save himself, and left all their munition and victuals behind them. Which when the Israelites and Bethulians saw, they earnestly pursued the chase, and followed hard upon the Assyrians, so that they discomfited them, and slew them down right in all quarters where they went, and then returned to the spoil of their enemies, and were greatly enriched therewith.  
After this notable victory, joachim the high Priest at jerusalem hearing of this mighty work of God, by the hand of judith, came with the Ancients of Israel that dwelled in jerusalem, to confirm the benefits that God had showed to Israel, and to see judith and salute her. And when she came out unto them, they began all to bless & praise her, with one voice and accord, saying: Thou art the worship & exaltation of jerusalem: thou art the great glory & honour of Israel: thou art the great joy, & rejoicing of our people & nation: because thou hast done all these things, namely by thine own hand, & thine heart is comforted, and for that thou hast loved cleanliness and chastity, and hast known no man, but thine own 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 almighty Lord for ever: and all the people said, Amen, amen.  
And when the people had slain all their enemies, and for the space of thirty days had gathered the spoils in the Camps of the Assyrians, & brought it to Bethulia: they gave unto judith by whom God had so mightily wrought their deliverance, all the gold, silver, precious stones, clothing, bedding, ornaments & stuff whatsoever, that was Olophernes, & belonged unto him: which she took gratefully, and loaded her Mules & chariots therewith, ready to convey it home to her house. But before she went, all the women of Israel came together to see her, having her in great honour, reverence, and estimation, & blessed her, and made a joyful dance among them for her: and she took branches in her hand, and gave also to the women & maidens that were with her. Then all the people rejoiced, both women and maids, and young people with Pipes & haps, with such joy as never the like was seen. And they crowned her also with Olive branches, & Abra her maid that was with her, and she went before the people in a dance, leading all the women: & all the men of Israel followed them in their armour, with crowns and with songs of praise to God in their mouths. Yea, judith herself began a song of praise unto the Lord, for the victory and deliverance of his people by her hands, as appeareth in the first Lamp. Pag. 44.  
After this victory and triumph, all the people went to jerusalem, to worship the Lord with praise & thanksgiving: and when the women were purified, they offered all their whole burnt offerings, their free offerings or vows, and their gifts or promised sacrifice, for joy that God had wrought for his people, so mightily by the hand of a woman. judith also herself offered all the stuff of Olophernes, which the people had given her, and gave the Canopy which she had taken from his bed, for an oblation to the Lord. So the people rejoiced as the use is, by reason of the victory, for the space of three months, and judith remained with them in jerusalem by the Sanctuary. And after this, every one returned home to his own house & inheritance. And judith went to Bethulia, & remained in her own possession, & was for the time right honourably taken in all the country & land of Israel. Unto her virtue also was chastity joined: so that although many desired her, yet she never knew man, nor companied with any all the days of her life, after that Manasses her husband was dead, and gathered to his people. But on the high solemn feast days, she went out with great worship & increased more & more in honour, & waxed old in her husband's house, where when she had been a widow three years & four months, was become an 105. years old. After that she had made her maid Abra free, and distributed her goods to them that were nearest of her kindred, to her husband & her, she died in Bethulia, & there was most honourably buried beside her husband. Whose death the jews or people of Israel lamented with mourning seven. days together: & every year solemnized the day wherein she got the victory, as a holy day to be kept for ever among their fastivall days. And there was none that made the children of Israel any more afraid in the days of judith. nor a long time after her death.  
There was another woman called judith, which was the daughter of Beeri an Hittite, & one of the wives of Esau, who with her mate Bashemath, was a grief of mind to Isaac & Rebecca her father & mother in law, for her disobedience and rebellion towares them. Gen. 26. 34.35.   

K  
Kerenhappuch, or Cornu-sibii, signifieth, the horn, or child of beauty.  
She was the youngest of jobs three daughters that he had after his fall, and sister to jeminah and Kezia, a very beautiful virgin, as her sisters were: & unto whom job her father gave an inheritance amongst his sons to her preferment and portion. job. 42.14.  
Ketura, or Cetura or Chethura, signifieth smelling sweet like spices, or perfuming, or bound, a good savour.  
She was the second wife or concubine of Abram, whom he took (as some think whiles Sara was yet alive) and who bore him vi. sons as appeareth. Gen. 25.1.2.  
Kezia, or Cassiam, signifieth, as pleasant as Cassia, or sweet spice.  
She was the second daughter of job, a most beautiful & comely woman and virgin, unto whom also with her sisters, jeminah and Karen-happuch, her father gave an inheritance for her portion among their brethren. job. 42.14.   

L  
Lea, or Lia. signifieth painful, or wearied.  
She was the eldest daughter of Laban, the son of Nahor Abraham's brother, and sister to Rahel, but being blear eyed, or squint eyed, she was nothing so fair and beautiful as her sister Rahel was: yet when her sister Rahel (for whom jacob served seven years) should have been given unto him in marriage, the same night after the wedding feast kept by Rahel her father, to prefer his eldest daughter in marriage before the youngest, especially being somewhat deformed, covered his daughter Leahs face with a vail in sign of chastity & shamefastness, as the manner of virgins, or young married wives than was, & so in the dark & in steed of her sister Rahel brought her to bed to jacob, who lay with her, and so she prevented her sister Rahel in marriage, & became jacobs' first wife, & this was in the year of the world. 2252. And her father gave his maid Zilpa to Leah, to be her waiting maid & servant. Which deceit in Laban caused jacob to serve seven years more for Rahel her sister. But when the Lord saw that Lea was despised, & not so well beloved of her husband jacob as her sister was: she in her affliction had recourse unto God by prayer: & because children are a great cause of mutual love between man wife, he heard her prayer, and made deformed Lea fruitful, & fair Rahel barren; so that the same year Leah conceived & bore a son, & called his name Reuben, saying: Because the Lord hath looked upon my tribulation & given me a child, now therefore my husband will love me. And the next year, being the year of the world 2253. she conceived again & bore another son, & called his name simeon, saying: because the Lord hath heard that I was hated, therefore he hath given me this son also. And in the year 2254. she conceived again the third time, & bore a son, & called his name Levy, saying; Now at this time will my husband keep me commpanie, because I have borne him three sons. Lastly, in the year of the world 2255. she conceived & bore him another son, & called his name judah, saying: Now, will I praise the Lord, & so she left bearing. Afterward, when she saw that for her fruitfulness she was envied of her barren sister Rahel, & that she herself also now had left bearing, than she gave Zilpah her maid unto her husband jacob to wife, who bore him a son, & Leah called his name Gad, saying: God doth increase me with a company, or multitude of children. Again, Zilpah her maid conceived and bore another son, whose name Leah called ashur, saying: Ah, blessed am I, for the daughters will bless me. After this in the year of the world. 2256. it chanced that Reuben her eldest son in the time of wheat harvest went out into the field, & found (certain herbs called) Mandrakes (whose root hath a certain likeness of the figure of a man) and brought them home unto his mother Lea. And when Rahel her sister heard thereof, she went to Lea her sister, & desired her to give her of her sons Mandrakes: but Lea unwilling 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 sons Mandrakes also? Well (quoth Rahel) let him sleep with thee this night for thy sons Mandrakes. And so jacob coming out of the field at evening: Lea went out to meet him, and said: Come in unto me & lie with me this night, for I have bought & paid for thee with my sons Mandrakes. So jacob did, and God heard Leah, and she conceived by him that night, & bare unto jacob the fift son, & called his name Issachar, saying: God hath given me my reward, because I gave my maid to my husband. In which words she offended, because in steed of acknowledging her fault, she boasteth there, as if God had rewarded her therefore. After that, in the year of the world 2257. Lea conceived again, and bare jacob the sixth son of her own body, & called his name Zebulim, praising God and saying: God hath endued me with a good dowry, now will mine husband dwell with me, because I have borne him six sons. Last of all, in the year of the world 2258. she conceived & brought forth jacob a daughter, whose name she called Dinah. Now when jacob was to departed away from Laban, with his wives Leah & Rahel, & such goods and cattle as God had blessed him with in his service for recompense of his true service: jacob perceiving Laban's children to murmur against jacob, as though he had enriched himself of their father's substance to their impoverishment, called his wife Leah and Rahel, & told them of that discourtesy, and what the Lord had revealed unto him concerning his departure from Laban. Leah & Rahel said unto jacob their husband: Have we any more portion in our father's house? doth not he count us as strangers? for he hath sold us, in that he hath given us unto thee in recompense of thy service, which is a kind of sale, & hath eaten up and consumed our portions & money, therefore all the riches which God hath taken from our father is ours, and our children's. Now than whatsoever God hath put in thy mind to do, do it. Whereupon jacob with his two wives Leah and Rahel, departed from their father Laban, and returned towards their own country: and having divided his family into order: Leah his wife and her children were foremost, next the maids and their children. And when they met his brother Esau coming against him, to meet him, Lea with her children came near and made obeisance unto him very reverently. And so passing on their journey safely to Sechem, a city in the land of Canaan, there she rested a while, and gave her daughter Dinah a little too much liberty, to go abroad to gaze upon the women of that Country, by means whereof unawares, her fair daughter was violently taken, ravished, and deflowered, and abused as a whore, by Shechim the son of Hamor, to his, and his Country's destruction, as appeareth in the story of Dina. Gen. 29.30,31.33.34.1.  
Lydia, signifieth nativity or generation, birth, begetting, aforehand, builded.  
She was a certain woman, and seller of purple, of the City of Thiatyria, who being a very devout woman, and a worshipper of God: she came together with other women to the assembly of the Apostles and Christians, to the Common prayer and exercise of the word, then used by a rivers side without the City of Philippi, where her heart was so by the Lord opened at the Preaching of Paul, that she gave diligent ear and attendance to the things which Paul spoke: and was with all her household presently converted, & baptised to the christian faith. After this she besought Paul and the other Disciples, saying; If ye have judged me to be faithful to the Lord, come into my house, and abide there: and so she constrained the Apostles to tarry with her, who found so much good faithfulness in the woman, that afterward being cast into prison, & delivered again, they returned into her house to comfort the brethren which resorted thither. Act. 16.14.40.  
Joys, or Loyde, signifieth better, she that hath got profit,  
She was a faithful godly woman, & grandmother to Timothy who always brought up her children & family in the fear of God, and faith & knowledge of Christ's doctrine, as appeareth. 2. Tim. 1.5.  
Loruhamah, sign. not obtaining mercy.  
She was the daughter of Hosea the Prophet, whom Gomer the daughter of Deblaim bare unto him, her brother's name was Loammi: and when she was borne & brought forth into the world, the Lord said unto Hosea her father, call her name Lo●ruhama, for she is the child of fornication & of an adulterous woman, and of one that of long time hath accustomed to play the harlot, therefore I will no more have pity upon the house of Israel, but forget them, & put them clean out of my remembrance, read this mystically. Hosea. 1.6.   

M  
Maacah, or Maacha, or Maakah, or Michaiah, signifieth a woman bruised or pressed.  
She was the daughter of Tasmai, king of Geshur, and one of the wives of king David, unto whom she bore a son called Absolom, who afterward rebelled against his father, to his own destruction. 2. Sam. 3.3.1. Chro. 3.2.  
There was another woman called Maachah, or Michaiah, which was the daughter of Abishalom, Uriel or of Gibea, or as it is in the second of the Chr. 11.20. of Absalon, whom some think was David's son, and one of the xviii. wives of the wicked & licentious king, Roboam the son of Solomon king of juda, unto whom she bore four sons, called Abiiam, Atthai, Ziza, & Shelomith. And because her husband loved her best, above all his xviii. wives, and lx. Concubines. Therefore in his life time he made her eldest son Abi, Abiiah, or Abiiam the chief ruler among his brethren, & ordained him to reign as king after him, for the love he bore to his mother, as appeareth. 2. Kin. 15.2.2. Chro. 11.20. 21.22. 13. 2. But after the death of her son Abiiam, she was deposed by Asa her sons son from her Regency, because she had made an idol in a grove, & was an idolatress woman, and Asa broke her idol & stamped it into powder, & burned it at the brook Ridion. And yet for all this, Asa herein showed that he lacked zeal: for whereas she ought to have died both by the covenant that he made with God, to slay man, woman, & child, & also by the law of God. Deut. 13.6. Yet he gave place to foolish pity, & would seem after a sort to satisfy that law. 2. Chr. 15.16.  
There was also another woman called Maachah, which was one of the concubines of Caleb, the son of Hur, & bare unto him v. sons, called Sheber, Tirhanah, Shaaph, the father or prince of Madmannah and Sheva, the father or prince of Machbena, & of Gibea: and a daughter called, Achsah, or Axa. 1. Chro. 2.48.49.  
Moreover, there was yet another woman called Maachah, which was the daughter of Ir or Aher, and sister to Huppim & Shuppim, & after she became the wife of Machar the son of Manasses, and bare unto him two sons, called perish and Sheresh. 1. Chro. 7.12.15. 16.  
Lastly, there was yet a fift woman called Maacha, which was the wife of jeiel, the father or Prince of Gibeon, unto whom she bore ten sons, Abdon, Zur, Kish, Baal, Ne'er, Nadab, Gador, Ahio, zechariah, Mikloth: & her son Ne'er begat Kish, which Kish begat Saul, who afterward was the first king of the Israelites: so that this Maacha was the great grandmother of Saul, and the first woman of whose race and stock the first king that ever was over the people of God, came, 1. Chro. 8.29. 9.35.  
Mahalath, or Maheleth, or Malath, or Malaah, signifieth a Queer or company of singers, a Harp, weakness, pardon.  
She was the daughter of Ishmael, Abraham's eldest son, the sister of Naabaioth and one of the wifes of Esaw, whom he took for his third wife besides the rest of his two other Heathen wives, judith and Basmath, thinking by marrying of her to have reconciled himself to his father Isaac, that was displeased with him for marrying so many strange women of the Heathen Canaanites, contrary to god's commandment: but all in vain, for he took not away the cause of the evil, that is, he should ●irst have put away all his uplandish wives, and then have married this Mahalath or other woman of his own kindred: so might he easily have been reconciled to his father by marrying of this woman. Gen. 28,9.  
There was another woman called Mahalath, which was the daughter of jerimoth the son of David, & one of the first of the xviii. wives that the licentious man Roboam salomon's son, king of juda took to wife, together with her mates, Abihail & Maalah. 2. Chr. 11.18.  
Mahlah, or Malhah, Maala, Maalon, sign. as before in Mahalath, that is, a queer of musicans, strength, weakness, remission, etc.  
She was the eldest of the five daughters and coheirs of Zelophehad the son of Hephar, her sister's names were Noah, Heglah, Milcha, and Tirzah, who perceiving that the house, name, tribe and family of Manasses their grandfather, was like to decay, by reason their father died without issue male: if they should have no portion of his land and possession to inherit among the other tribes. These five daughters went all together before Moses to the Tabernacle of the congregation, and there in the presence of Eleazar the Priest, and josua the son of Nun, and before the Princes and all the assembly, spoke for themselves, and said: Our father died in the wilderness, and was not among the assembly of those wicked men that were assembled against the Lord in the company and rebellion of Korah, Dathan, and Abiram: but died in his sin (according as all men die, for as much as they are sinners) and had no sons, but us his five daughters. Wherefore, that the name of our father be not taken away from among his family, because he hath no son, give us a possession among the brethren of our father. Then Moses perceiving their request reasonable, and yet hard for him to decide, for as yet there had not happened any such matter, brought their cause before the Lord to be judged, and to know what he should determine thereof, as he did hard matters. And the Lord commanded Moses, saying: The daughters of Zilophehad speak right. Thou shalt therefore give them a possession to inherit among their father's brethren: and shalt turn the inheritance of their father, and suffer it to descend unto them. Also thou shalt make this law of discentes from henceforth among the children of Israel, that if a man die & have no son, then shall he turn his inheritance to his daughter: And if he have no daughter, ye shall give his inheritance unto his brethren: and if he have no brethren, ye shall give his inheritance unto his father's brethren: and if his father have no brethren, ye shall give his inheritance unto his next kinsman of his family, and he shall possess it. And this shallbe unto the children of Israel a law of judgement or an ordinance, final decree, or presidence to all posterity to judge by in like case of the descents of inheritance lineal or collateral, to issue male or female for ever, as I have commanded thee. Num. 26.33. 27.1. etc.  
Which law of the heritage being thus by God made for Malilah & her sisters the daughters of Zolophehad, whereby they were entitled to inherit the lot or inheritance of their father in the land of Canaan: An order also for their marriage and succession of this their inheritance was afterward made by Moses at the request of the sons of joseph, who (perceiving that other tribes to contend now who might marry these daughters to have their inheritance) proposed the matter to Moses, saying: The Lord commanded thee my Lord to give the land to inherit by lot to the children of Israel, and amongst them, thou my Lord waste commanded to give the inheritance of Zelophehad our brother unto his daughters: but now if they be married to any of the sons of the other tribes, then shall their inheritance be taken away from our tribe of Manasses our father, and be put or fall unto the inheritance of the tribes whereof their husbands shallbe, so shall our father's inheritance be lost, and his tribe decay etc. Then Moses, perceiving in deed that the tribe of Manasses could not have continued, if the inheritance, which was the maintenance thereof, should have been abalienated by the marriage of these daughters to other tribes: said unto the ten tribes, or the children of Israel thus, The tribe of the sons of joseph have said well, and moved a good doubt. This therefore is the thing that the Lord hath yet further commanded concerning the daughters of Zelophehads' marriage & inheritance. They shallbe widows to whom they think best, only to the family of the tribe of their father shall they marry: so shall not the inheritance of the children of Israel, remove from tribe to tribe, for every one of the children of Israel shall join himself to the inheritance of the tribe of his fathers. And every daughter that possesseth any inheritance, for lack of issue male, of the tribe of the children of Israel, shallbe wife unto one of the family of the tribe of her father, that the children of Israel may enjoy every man the inheritance of their fathers. Neither shall the inheritance go about from tribe to tribe: but every one of the tribes of the children of Israel, shall stick to his own inheritance. And as the Lord commanded Moses, so did Mahlah and her sisters, for they were all married unto their father's brothers sons, and became wives to certain of the families of the sons of Manasses, the son of joseph, so that their inheritance remained in the tribe of the family of their father. Num. 36.  
After, when Moses was dead, and josua being appointed governor came into the land of Canaan, and there allotted every tribe his portion of inheritance. This Mahlah or Malhah with her other sisters came again before Eleazar the Priest, and before josua, and the other princes of the ten tribes, to put them in mind of God's commandment and law made to Moses before, concerning them and their portions, saying: The Lord commanded Moses to give us an inheritance among our brethren of our tribe. Therefore according to the commandment of God, josua gave them an inheritance in the land of Canaan among the brethren of their father. And there fell to them five portions, and other five to the males, so they did inherit among their brethren, as appeareth. josua. 17.3.4.5. etc.  
Marry, Maria, Maara, or Miryan, signifieth my lightner, or lightning them, Lightning, lightened, the City, or star of the Sea, the Lady of the Sea, the Sea of bitterness, a bitter Sea, a bitter one, raised up. The myrrh of the Land, the myrrh of the Sea, the teacher or mistress of the Sea. etc.  
She was the blessed and holy virgin and mother of Christ our Saviour, whose parents are not expressed in Scripture by name: but as some think, she was the daughter of Heli, otherwise called joachim, and of Anna his wife, borne in the year of the world 3948. in the days of Cambalinus, and before the birth of Christ xv. years. But whose daughter soever she was, certain it is, that both she and her husband joseph came of the princely race, and royal stock, or lineage of king David, and that she was near cousin to Elizabeth S. John Baptist his mother (as shall appear) and Marie the wife of Cleophe was her sister also.  
Now this blessed virgin being affianced or betrothed to a certain good man of her own stock and tribe of juda, named joseph. So it was that before she came to dwell with him, the Angel Gabriel in the year of the world 4142. being sent of God, came and saluted her, as she was in her house at Nazareth, a City of Galilee, saying: Hail, thou that art beloved (orgladnesse be unto thee which art highly received into favour, & full of grace) the Lord is with thee, blessed art thou among women. The Virgin seeing the Angel, was sore abashed and troubled at his words, and mused much in her mind, what manner of salutation that should be. Then said the Angel, Fear nor Marie, for thou hast found favour with God; for lo, thou shalt conceive in thy womb, & bear a son, and shalt call his name jesus, he shallbe great, and shall be called the son of the most high. And the Lord God shall give unto him the throne of his father David, and he shall reign over the house of jacob for ever, and of his kingdom shallbe none end. Then Marry, because she would be resolved of all doubts, to the end she might the more surely embrace the promise of God, said unto the Angel. How shall this be, seeing I know no man? The holy Ghost (quoth the Angel) shall come upon thee, and the power of the most high shall overshadow thee, (and secretly work in thee above all natural reason.) Therefore also that holy (and pure) thing which shall be borne of thee, shallbe called the son of God. And thy cousin Elizabeth she hath also conceived a son in her old age, and this is her sixth month, which was called Barren. For with God shall nothing be impossible. Then said Mary, behold the handmaid of the Lord: be it unto me according to thy word. So the Angel being departed from her, upon this she prepared herself with speed to go and visit her cousin Elizabeth, and coming to Hebron where her cousin dwelled, she entered into the house of Zacharias, and saluted her cousin Elizabeth his wife: who no sooner heard the salutation of Mary, but the babe miraculously sprang in her belly, & being filled presently with the holy Ghost, she cried with a loud voice, and said to Marie, Blessed art thou among women, because the fruit of thy womb is blessed: & whence cometh this to me that the mother of my Lord should come to me & c? Then Mary believing all these things to be performed which were told her by the message of the Angel, with a joyful heart and mind, made a notable song in the praise of God for his mercy towards her, saying: My soul doth magnify the Lord, etc. as in the first Lamp of virginity, Page 48. Which song being ended, she remained with her cousin Elizabeth about three months, and then returned home to her own house again to Nazareth a City of Galilee. Where being found with child of the holy Ghost as the Angel had said, before her husband & she came together, & that her husband had taken her home unto him. Then joseph her husband being a just man, upright, and fearing God: and therefore suspecting that she had committed fornication before she was betrothed unto him, and not willing to make her a public example, was minded to put her away secretly, and would neither retain her, which by the law should be married to another, nor by accusing her, would put her to open shame for her fact: But whiles he thought these things, behold the Angel of the Lord appeared to him in a dream, and by revelation said unto him, joseph, thou son of David, fear not to take Mary for thy wife, for that which is conceived in her, is of the holy Ghost, and she shall bring forth a son, and thou shalt call his name jesus: for he shall save his people from their sins. And all this was done that it might be fulfilled which was spoken of the Lord by the Prophet Esay, 7.14. saying: Behold, a virgin shallbe with child & shall bear a son, and they shall call his name Emmanuel, which is by interpretation, God with us. Then joseph being raised from sleep, did as the Angel of the Lord had enjoined him, and took his wife Marie home unto him. But he knew her not till she had brought forth her first borne son, nor at any time ever after.  
Shortly after it chanced that joseph her husband went up from the city of Nazareth to the land of jury, to a city called Bethlem: and she also being great with child, went with him there to be taxed according to the Emperor Augustus' commandment: because they were of the house and lineage of David. And being forced to lie in the stable for lack of room in the Inn, her hour came to be delivered, & there (she being now about the age of xvi. years as it is said) brought forth Christ jesus the saviour of the world, her first begotten son, and wrapped him in swaddling clothes, and laid him in a cratch or manger: because there was no other room or convenient place for them in the Inn: whereby appeareth her poverty at that time, and their cruelty both towards her, and her babe, which would not pity a woman in such a case. Which strange, or rather joyful news, being by God's angel revealed unto the shepherds in the field, they ran with all haste to Bethlem, and there first found both Marie and joseph, and the babe laid in the cratch, and when they had seen it they published it first abroad to the world, and all that heard it wondered: but Marie kept all these sayings, and pondered them in her heart. And the Shepherds returned, praising God for all that they had heard & seen of our saviour Christ. And when the eight day was come, they circumcised her child, & his name was called jesus, as the angel had so named him before he was conceived. And when the days of her purification, after the Law of Moses, were come, she went with her child jesus and her husband to jerusalem, to present him to the Lord, and there according to her poverty, offered two young pigeons, and a pair of turtle doves for an oblation according to the law, for her man-child that was holy unto the Lord. And when she heard old father Simeon, and mother Anna the prophetess, prophesy strange things of Christ her son, and confess him openly to be the Saviour of the world, she marveled greatly at those things which w●re spoken touching him: Especially when Simeon blessed her, and her babe, and said unto her: behold this thy child is appointed for the fall (of the reprobate) and raising again of many (of the elect) in Israel, and for a sign which shall be spoken against. Yea, and a sword (that is sorrows) shall pierce through thy soul (or heart) that the thoughts of many hearts (by the trial of the cross,) may be opened. And when she had performed all things at jerusalem according to the law, she returned with joseph her husband home to the City of Nazareth again. And being accustomed yearly she and her husband to go up at the feast of Ester to jerusalem, she chanced on a time to forget her Son jesus behind her, and supposing that he had been in the company, went a days journey, and sought him among her kinsfolk and acquaintance: But when she could not find him, she turned back to jerusalem, and there sought him for the space of three days, ere she could find him. At the last she found him out in the temple, sitting in the mids of the doctors, hearing and apposing them with questions, and said unto him: Son, why hast thou thus dealt with us? thy father and I have sought thee with heavy hearts: but he preferring his duty to God before father or mother, said: how is it that ye sought me? Know ye not that I must go about my father's business? but they understood him not. So he came, and went home to Nazareth with her, and was subject unto his mother, who kept all these his sayings in her heart. Another time as she was with her son at a marriage feast in Cana, a town in Galilee, when the wine failed at the feast: she told her Son that they lacked wine, and receiving his answer meekly, she bade the ministers or servants to do whatsoever he commanded them. finally, when she with her sister Mary the wife of Cleophas, and Mary Magdalen stood by the cross, whereon her Son jesus hung crucified, and shed his blood as well for her as for all other Christians: sorrow than pierced her heart like a sword, according as Simeon had prophesied and foretold her. And when jesus saw her, and the Disciple Saint john standing by her whom he loved: He said unto his mother, woman, behold thy Son. Then said he also to the Disciple: behold thy mother, and from that hour the Disciple took her home unto him, and comforted her. To conclude, after Christ's ascension up into heaven, she kept company with the Apostles, and together with the other women and all the Apostles, continued in one accord in prayer and supplication in jerusalem. Luke. 1. Math. 1●2. Luke. 2. john. 2.3.19.25.26. Act. 1. 14.  
Marry the wife of Cleophas or Clophas, was sister to Marie the Virgin, & mother of our Saviour Christ, & stood with her by the cross whereon Christ died, to behold with tears & sorrow of heart his patient suffering, & guiltless passion for them and all Christians. john. 19.25.  
Marry Magdalen, which word Magdalen signi. magnified, or exalted.  
She was the sister of Martha and Lazarus, whom Christ raised from death, & being a very sinful woman, dwelling in Bethynia, it pleased God, for the comfort of all sinners to call her so to repentance & remorse, for her former foul & wicked life, that when she knew jesus to sit at meat in one of the Pharisees houses, called Simon the Leper, she went with a box of very costly and sweet ointment, called spikenard or Nardus in her hand: the which box, after she had broken it, and powered the Oil upon Christ's head as he sat, so that it ran down along upon his body: she than fell down also at his feet behind him, and wept so abundantly for her sins, that she washed his feet with her tears, and did wipe them with the hairs of her head, and also kissed them, and anointed them with that sweet ointment: so that the house was filled with the sweet savour and odour thereof. Which her godly fact was very offensive both to judas his Apostle, the dissembling traitor, and also to Simon, the ignorant Pharisie and master of the feast. Insomuch as judas hereby took occasion to betray Christ. For having indignation against it, not for that he cared for the poor, because he was a thief, and bore the bag of money that was given to the poor, he murmured and disdained in himself, & said: why was not this ointment sold for three hundred pence, & given unto the poor? But jesus to excuse, or rather approve and commend Mary's fact, said unto him: Let her alone, why trouble ye her? she hath wrought a good work on me, & done that she could, coming before hand to anoint my body to the burying, & to honour my burial withal. The poor ye have with you always, and when ye will, ye may do them good: but me ye shall not have always. Therefore verily I say unto you, wheresoever this Ghospel shall be preached thorough out all the world, this fact which she hath done shall be spoken of in her worthy remembrance & perpetual memorial. Also when Simon 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 justify himself, & to condemn Mary: saying, if this man were a Prophet, he would surely have known who & what manner of woman this is, which toucheth him: for she is a sinner or common harlot: but jesus seeing the great faith of the woman, & knowing his hypocritical thoughts, presently put forth this parable, & said to him: Simon, I have somewhat to say to thee: say on master (quoth he) There was (said Christ) a certain creditor had 2. debtors, the one ought him 5. hundred pence, & the other fifty, when they had nought to pay, he them both, which of them therefore thinkest thou will love him most, tell me? I suppose (quoth Simon) that he to whom he forgave most, will love him most. Thou hast judged truly (said Christ) and with that, turned him to the woman, & said to Simon: Seest thou this woman? I entered into thine house, and thou gavest me no water to my feet, but she hath washed my feet with tears, and wiped them with the hair of her head. Thou gavest me no kiss, but she since the time that I came in, hath not ceased to kiss my feet. My head with oil thou didst not anoint, but she hath anointed both my head and feet with ointment. Wherefore I say unto thee, many sins are forgiven her: for she loved much. To whom a little is forgiven, he doth love a little. And then he turned him to Marie Magdalen, and said unto her, woman, thy sins are forgiven thee, and thy faith hath saved thee, go in peace: and presently there went out of her seven devils or foul spirits, to the admiration of all that sat at the table. Then Marie feeling herself much bound to Christ, which had forgiven her so many sins, and cast out of her so many devils, fell in so great love of Christ, that all her whole meditation and study ever after that time, was only upon him. Insomuch that to acknowledge the great benefits which she had received of him, and to show her perseverance in thankfulness and knowledge of Christ, she diligently followed Christ with joanna the wife of Chuza, and Susanna, and many other women, whom Christ had healed together with her of their evil spirits, and infirmities: and ministered unto Christ of her substance. And when her sister Martha received Christ into her house to meat, and was cumbered about much serving of Christ at the table: Marry Magdalen (choosing the better part) sat at jesus feet all the while and heard his preaching. Also when her brother Lazarus was dead and laid in the grave, and jesus was coming to her sisters Martha's house to raise Lazarus again to life: so soon as her sister Martha called her secretly, and told her that her master Christ was coming, and asked for her, she to declare her affection and reverence that she bore to Christ, arose with speed and went to meet him: and when she was come where jesus was and saw him, she fell down at his feet, & wept, saying unto him, Lord, if thou hadst been here my brother had not been dead. And when jesus saw her weep, for very compassion, as one that felt our miseries, & suffered the like, he groaned in spirit, was troubled in himself, & wept also together with her for sorrow, as ye may read more in the story of her sister Martha. Moreover when jesus suffered his passion, this Marie Magdalen with Marie the virgin and mother of Christ, and Marie the wife of Cleophas, and with other women, who had followed jesus from Galilee to jerusalem, ministering unto him, first stood a far off, and beheld how he was crucified, and afterward came and stood by the cross to see the end, and when he was taken down by joseph Aremathea, and wrapped in linen clothes to be buried: she with Marie joses mother sat over against the sepulchre, and beheld where he should be laid, and so returned home to buy and prepare odours and sweet ointments to anoint his body, and rested the Sabboath day according to the commandment: And the morrow after the Sabbath day, when she came with sweet ointments, very early in the morning before sun rising to the sepulchre, thinking to have anointed and embalmed the body of jesus in his grave, and saw the stone taken away from the tomb: she with fear and great joy at the Angels commandment, ran to Peter and john, and told them saying, they have taken the Lord out of the sepulchre, & we know not where they have laid him: But Peter and john not believing her words, ran both of them to the grave to try the matter, & finding her words true, they returned back again to their companies, leaving Marie standing at the grave weeping for the love she bore unto jesus. And as she wept & bowed herself to look into the grave again, as one not satisfied with seeking jesus her Lord, behold she saw two Angels sitting in white clothes, who said unto her, woman, why weepest thou? Oh quoth she, they have taken away my Lord, and I know not where they have laid him. And turning herself about, she saw jesus standing, but knew not that it was he, to whom he said: Woman, why weepest thou? whom dost thou seek? she supposing it had been the gardener, said, sir, if thou hast borne him hence, tell me where thou hast laid him, & I will fet him. Then jesus said unto her (Marie:) with that she turned herself, and said unto him, (Rabbony,) which is to say, Master, and fell down to the ground to have kissed his feet. But to withdraw her from being too much addicted to his corporal presence, and to teach her to lift up her mind by faith into heaven, where only after his ascension he remaineth: jesus said unto her, Touch me not, for I am not yet ascended to my father: but go to my brethren, & tell them that I ascend to my father & to your father: to my God & your God. Thus jesus after his resurrection, having appeared first to Marie Magdalen a sinful woman, out of whom he had cast seven devils. She than went to the disciples & told them that she had now seen the Lord, and what things he had said unto her, to the better confirmation of their belief in his resurrection: read Matthew. 26.7.27.56.28.1. Mark. 14.3.15.40. 47.16.1,9. Luke 7.37.8.2.10.39.23.55. john 11.12.3.19.25.20. all Marie, the mother of john, and Mark.  
She was a godly and faithful woman, unto whose house Peter came (after the Angel of God had delivered him out of prison, from the hands of Herod:) where many were gathered together in prayer, being let in (after much knocking) by her maid Rhode, that kept the door. Act. 12.12.  
Marry the mother of james the less, and of joses.  
She was (as some think) the same Marie Cleopas before named, which was the sister to the virgin Marie, and was so called after her second husband's name, which was Cleopas: who being first married to one Alpheus, had by him two sons, the one james the less, who was called the brother of Christ, and the other joses. And she being a very godly & devout woman, who with Marie Magdalen among other women followed jesus from Galilee to jerusalem, ministered unto him of her substance. And when he was led to be crucified, she followed him also lamenting and bewailing him, unto whom jesus said, Ye daughters of jerusalem, weep not for me, but weep for yourselves, & for your children: for behold the days will come when men shall say, blessed are the barren, & the wombs that never bore, & the paps with never gave suck. Then shall they begin to say to the mountains, fall on us, & to the hills cover us. For if they do these things to a green tree, that is, if they thus handle me being an innocent, what shallbe done to the dry? that is, to the wicked man. And when Christ was crucified, she with Marie Magdalen among the rest of the women, stood a far off & beheld him suffer his passion, & to see, what would become of him: and after his death, drew near, & stood ever against his sepulchre where he should be buried: & afer went home to prepare odours, & came the morrow after the Sabbath very early to embalm the body of jesus, but found him not there, for he was risen & gone, & so was a witness of his resurrection: as ye may read in the story of Marie Magdelen. Mat. 27.56. 28.1. Mar. 15.40.47.16.1. Luk. 8.3.23.27.  
There was another woman called Marry, which was a godly woman dwelling in Rome, & who best owed much hospitality and labour upon S. Paul & the Apostles while they were there at Rome: to whom therefore S. Paul in his Epistle to the Romans hath him specially commended by name among the rest, saying: greet Marie, which bestowed much labour on us etc. Ro● 16.6. Of Marie Salome, read in Salome. Martha, signi. bitter, egging, or provoking.  
She was sister to Marie Magdalen & Lazarus, and dwelling in Bethynia, called the town of Marie & Martha, almost two miles from jerusalem. On a time she invited jesus home to her house to dinner: & being cumbered about much serving, and seeing her sister Marie sit still at jesus feet, to hear his preaching, she went to jesus, to complain unto him, & said: Master, dost thou not care, that my sister hath left me to serve alone? bid her come & help me? And jesus perceiving that she had smotten the principal, which was to hear God's word, answered and said unto her: Martha, Martha, thou carest and art troubled about many things: but verily, one thing is needful. Mary hath chosen the good or best part, which shall not be taken away from her, as if he should say: it is not meet, that Mary should have been drawn from so profitable a thing, as the hearing of god's word is, whereunto she could not always have opportunity.  
And when her brother Lazarus fell sick in Bethynia, she and her sister Marie sent word thereof unto jesus, saying: behold, he whom thou lovest is sick, come therefore & heal him. And when jesus, who loved Martha & Marie her sister, & Lazarus their brother heard that, he said, his sickness was not unto death, but for the glory of God, & therefore stayed a while with his Disciples: & then when he knew Lazarus was dead, he said to his Disciples: Our friend Lazarus sleepeth, & is dead: but I go to wake him up, & to raise him to life for your sakes, that ye may believe in me. So when Martha heard that jesus was coming to Bethynia, toward Martha's house, whether many of the jews were resorted after the death of Lazarus, to comfort Martha & her sister Mary, for their brother departed, Martha went out to meet him: but Mary sat still in the house. And when Martha met jesus, her faith being almost overcome by her affliction, she said unto him: lord, if thou hadst been here, my brother had not been dead: but now I know also, that whatsoever thou askest of God, he will give it thee. Then said jesus: Thy brother shall rise again: yea (quoth Martha) I know that he shall rise again in the resurrection at the last day. I am (said jesus) the resurrection and the life, he that believeth in me: yea though he were dead, yet shall he live, and whosoever liveth and believeth in me, shall not die: Believest thou this? Yea, Lord, quoth Martha: I believe that thou art Christ, the son of God, which should come into the world. And when she had so said, she went her way and called Marie her sister secretly, saying: The master is come, and calleth for thee: which when Marie heard, she arose quickly and came unto him, unto the place where Martha met him. The jews also that abode behind with Marie in the house to comfort her, when they saw Marie rise up so hastily, went out and followed her, thinking she had gone unto the grave to weep and lament there over her dead brother: But when they perceived that Marie was come to meet jesus, they abode with her: who there presently so soon as she saw jesus, with all reverence fell down at his feet, saying: Lord, if thou hadst been here, my brother had not been dead. And jesus seeing her, and the jews that came with her, all weep and lament the death of Lazarus: He also, as one that presently felt their misery, and as though he suffered the like with great compassion and remorse wept also with them, and groaned greatly in spirit, as one much troubled and disquieted in himself, and said unto them: where have ye laid him? They said unto him, Lord, come and see: and the jews perceiving him to weep for Lazarus, said one to another, behold how he loved him. Yea, some of them blasphemed and said, could not this man which hath opened the eyes of the blind, have made also that this man Lazarus his friend should not have died? which their blasphemy so grieved Christ, that he again groaned in spirit, & then coming to the grave of Lazarus, he commanded the stone of the grave to be taken away, Lord (quoth Martha) he stinketh already by this time: for he hath been dead four days. Said not I unto thee (quoth jesus) that if thou didst believe, thou shouldest see the glory of God? Then they took away the stone, and jesus through hearty prayer raised Lazarus her brother from death, who came forth bound hand and foot, and his face covered with a napkin, which when Martha had loosed and taken away as jesus commanded, he was let go and revived: so that she saw her brother Lazarus restored from death to life, to the glory of God, her great comfort and the conversion of many of the jews (that came and saw this miracle) to the faith of the jesus, whose name be therefore blessed and praised for ever. Amen.  
Matred or Mathred, signi. a rod, striking, the stick of the commander, coming down, the falling down of the bed, sovereignty, work to weariness.  
She was the daughter or Mezahab, and the mother of Mehetabell that was wife to Hadad, which women (as appeareth by their names) were of great favour among the Edomites. Gene. 36.39. 1. chr. 1.50.  
Mehetabel or Meetable, or Meezable, sig. how good is God, The well working God.  
She was the daughter of Matred, and wife of Hadad, the 7. and last king of the Edomites, that reigned before there were any kings over the children of Israel, even until the line of David who first conquered their country. Gen. 36.39. 1. Chro. 1.50.  
Merab or Merob sig. fight, chiding, or multiplying of the people, Mastery.  
She was the eldest daughter of king Saul and sister to michal David's wife. And when her wicked father could not by fury kill David, as he often attempted with his own hand, he devised with himself to promise David to give him this his eldest daughter Merab to wife, if he would go to war for him against the Philistines, thinking hereby no more to defile his own hands upon David, but that the Philistines should kill him by fight of wars, and so be made away, But ere the time came, that David should enjoy her, Saul her dissembling Father had given her to another man to wife named Adriel, by whom she conceived and bore him five sons, which were all put to death afterward by David at the request of the Gibionites, in revenge of the injury that Saul their Grandfather had done unto them. 1. Sam. 14.49.18.17.19. 2. Sam. 21.8.  
Michaiah or Maacha, sig. the Lords poverty, or lowliness, the Lords stripe, who is the Lord.  
She was the daughter of Uriel or Abshalom the wife of Roboam, & mother of Abiiah king of juda, called also Maacha, as ye may read 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 appointed but you, The very goodness or perfectness or forbidding of the waters, all the water, or of all.  
She was the youngest daughter of king Saul, whom because she loved David well, her father gave unto David to be his wife: but yet with this devilish and hypocritical intent, that she might be a snare to bring him into the hands of the Philistines to be destroyed, as he before had promised to give him her sister Merab upon the like wicked practice. But Michal loved David her husband so faithfully, that her father could not have his wicked purpose that way to take effect. For when after this marriage he had assayed to kill David with his own hand and could not. And therefore sent men of purpose to watch his house and to stay him there in his own bed: God so moveth the heart of Michal against the tyrant her father, and to favour her husband, that she knowing of that conspiracy went and told David thereof, saying: If thou save not thyself this night, to morrow thou shalt be slain: wherefore to save the life of David her husband, she let him down at a back window, that he escaped, and laid an image in his bed, with a pillow under his head stuffed with goats hair, and covered it with a cloth. And when her father's bloody messengers came into her house in the morning, and asked for David: Michal said he was sick, the cruel messengers thinking to have carried David bed and all to the king, that he himself might slay him, as he commanded, went into David's chamber, and when they came there and found nothing else in the bed but a block, they were ashamed to be so mocked, & so returned to Saul & told him. Then Michal being demanded of Saul wherefore she had so derided him, and sent his enemy David away, made her excuse, that if she had not let him go, he would have killed her: for he so to do had threatened her. So David by her means and policy escaped, and fled from Saul. After this her father took her from David, and gave her to one Phaltiel the son of Laish to wife, with whom she remained till the death of Saul. And then David being somewhat settled in his kingdom, made truce with Abner & the house of Saul, upon this condition, that Abner would bring him his wife Michal with him when he came, which condition being granted, David sent messengers to Ishboseth saul's son, saying: Deliver me my wife Mychal which I married for an hundred skins of the Philistines, and for whose sake I put my life so desperately in danger. So Ishboseth as he that feared David, and durst do none other, took Michal away from her husband Phaltiel, & sent her by Abner to David. And her husband Phaltiel so dearly loved her and was so loath to departed from her, that he went with her, and came weeping all the way behind her for sorrow, till she came to a place called Bahurim, & there and then (being commanded by Abner so to do) he forsook her and returned home, and Abner brought her to David to Hebron, & there left her and went his way, & so was she restored again unto David by Abners' means. Finally, when David came dancing before the Ark of God in his shirt or linen Ephod to the city of David, it chanced Michal to look out at a window, & beholding the king her husband how he leapt & danced before the Ark, she (like a worldling not able to comprehend the motions of God's spirit that moved him, and zeal of David the child of God,) began to despise him in her heart: and meeting him after all things were done coming home to bless and pray for his own house, as he had done before for the people, she interrupted him greatly and said, O how glorious was the king of Israel this day, which was uncovered to day, or naked in the eyes of the maidens of his servants, as a fool uncovereth himself. But David, whom no worldly affection caused so to do, but only the zeal that he bore to God's glory, rebuked Michal his wife saying: It was before the Lord which chose me rather than thy father and all his house, and made me ruler of his people, therefore did I play and dance before the Lord: yea, and I will yet be more vile than thus, and will be low in mine own sight, and of the very same maid servants, which thou hast spoken of, shall I be had in honour. And so for thus despising and mocking her husband David the faithful holy child & zealous servant of God, the Lord plagued her with barrenness, that she never had child. 1. Sam. 14.49.18.20. etc. 19.11. etc. 25.44. 2. Sam. 3.13. etc. 6.16. etc.  
Miriam or Marie, sig. exalted or reaching, or bitter, as before in Marie.  
She was the daughter of Amram and jochebed, and sister to Aaron and Moses, who in her young & Maidenly years was called Aimia, or Alima, and being above x. years old, when her brother Moses was borne, and laid in an Ark and cast into bulrushes by the river to be drowned, as Pharaoh had cruelly commanded: she stood a far of, to wit, what would become of him. And seeing Pharaos' daughter called Memphetica, take him out of the water, which was in the year of the world 2434. she ran to her and said, shall I go and call to thee a nurse of the Hebrew women to nurse the child, and she said, go: whereupon she went and called her own mother jochebed, who came and took Moses, & so by God's providence she nursed her own child, whom God thus marvelously had preserved to be a notable member of his Church. And when her brother Moses had brought the children of Israel through the red sea, & king Pharaoh their persecutor with all his host was drowned therein, she being a prophetess took a timbrel in her hand, with other women following her in like sort, & begun joyfully to dance & sing the song that Moses made, which was this, Sing ye unto the Lord, for he hath triumphed gloriously. The horse and the rider hath he overthrown in the Sea, as before in the first Lamp pag. 1. After this she grudged against her brother Moses, which had taken an Ethiopian or woman of Ind to his wife, called Zipporah, saying; what hath the Lord spoken but only by Moses? hath he not spoken also by us? Which her murmuring, Moses being a very meek & gentle man, gently bare: but the Lord being therewith highly displeased and very angry, did therefore smite Myriam with a Leprosy as white as snow, in the year of the world 2516. Then Moses partly for pity to see his sister in such a loathsome case, and partly at the earnest request and intercession of Aaron his brother, who said to Moses: Alas my Lord I beseech thee lay not the sin upon us which we have foolishly committed, and wherein we have sinned. Let her not I pray thee be as a child dead, of whom the flesh is half consumed when he cometh out of his mother's womb, having as it were but skin & bone. Moses besought the Lord for his sister saying: O Lord I beseech thee heal her now: but the Lord made him answer saying, if her father in his anger and displeasure had spit in her face, should she not have been ashamed seven days? Let her be shut out of the host seven days, and after she shallbe received. So Miriam was shut out of the host seven days as the Lord commanded, and the people removed not till Miriam was restored and received in again into the host. Finally, in the year of the world 1554. when she had lived 119. years after the birth of Moses, and when Moses and the children of Israel were come into the desert of Sinai to the city Cades, forty year after the departure out of the land of Egypt: Myriam there died and was buried, when she had lived above a 130. years. Exod. 2.4.7.6.20. 15.20. etc. Num. 12.1. & 20.1. 1. Chro. 6.3.  
Milcha Milcah, or Melcha, or Melea, sig. a Queen, his Queen, or adviser, fulfilling.  
She was the daughter of Haram Abraham's youngest brother, the sister of Lot, and (as some think) of Sarai the wife of Abraham, and also was the wife of Nahor Abraham's second brother, so that her husband and her father were natural brothers the sons of Terah, and she herself near unto her husband, who was her uncle, which kind of marriage was after forbidden by the law: after she bore unto her husband Nahor eight sons to wit, Uz, Buz. Kemuel, that was afterward Prince of the Assyrians, Chesed, Hazo, Pildash, jidlaph, and Bethuel which was the father of Rebecca, that afterward became wife to Isaac, so Milcha was Rebeccaes grandmother, her mates name was Reumah. Gen. 11.29.22.20.  
There was another woman called Milcah, which was one of the five daughters and coheirs of Zelohehad of the tribe of Manasses, as ye may read in Mahlah her sister's story. Number 26.33.27. 1.36.  
Molecheth signifieth a Queen.  
She was the sister of Gilead and daughter of Machir, and bare unto her husband three sons called Ishbod, Abiezer, and Mahalah. 1. Chro. 7.18.   

N  
Naamah or Naama,, signifieth comeliness, fair, beautiful, or greatly moving affliction.  
She was the daughter of Lamech and Zillah, and the sister of Tubalkain the cunning brazier and smith, Gen. 4.22.  
There was another woman called Naamah, which was an Ammonitesse & one of the wives of king Solomon, who bore unto him a son called Rehoboam, that after was king of juda. 1. Kings 14. 21.  
Naarah or Naara, or Naari, signifieth a puzill, a damosel, striking of, or walking.  
She was one of the two wives of Ashur the father or Prince of Tekoa, her mates name was Heleah, and she bore unto her husband four sons called Ahuzam, Hepher, Temeni, and Haashtari. 1. Chro. 4.36.  
Naomi or Noemi, or Mara, sig. fair, comely, or provoking much, or greatly assuring, Bitter.  
She was the wife of a certain man called Elimelech, dwelling in the land of juda, in a city called Bethlem, and for because of the present dearth, which was over all the land of juda in the time that the judges ruled: She went with her husband, and her two sons called Mahlon, and Chilion, into the country of Moab, to sojourn, where in process of time, her husband first, died, and her two sons with whom she remained (being married to two of the Moabitish damosels, to wit, Orphah, & Ruth) died there also. So that Naomi which had dwelled in the land of Moab ten years was now left desolate, both of her husband and of her sons. Then Naomy hearing how the Lord had visited her country again with plenty, returned from Moab homewards again, her two daughters in law, Orpha and Ruth bringing her on the way in her journey: And when she saw they had gone a good way with her, and coveted not to return from her, she said unto them: Go now my daughters, and return each of you unto your mother's house, and the Lord deal as kindly with you, as ye have dealt with the dead men my sons, and with me their sorrowful mother. And the Lord grant that you may find rest either of you in the house of her husband, and so kissed them to have bid them farewell. But when she saw that they wept and would not departed from her, she said unto them again, return my daughters I pray you, for what cause will ye go with me? Are there any more children within my womb to be your husbands? Turn again therefore I say, and go your way for I am too old to have an husband. And if I should say, I had hope of children, or if I had an husband this night, or had already borne sons: Would ye tarry for them till they were grown of age? and refrain from taking of husbands so long? No not so my daughters, it grieveth me 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 law and took her leave, and returned into her own land of Moab again. But because it was Gods wonderful providence, that Ruth should become one of his household, she abode still with Naomy. But Naomy did all that she could to persuade her likewise to departed and return with her sister saying: behold thy sister in law is gone back unto her people and unto her Gods, return thou also after her. But when Naomy saw that for no entreaty Ruth would departed from her, but was steadfastly minded to go on with her, she left speaking unto her. And so when they came to Bethlehem juda, which was about the beginning of barley harvest or in April, where when her coming was noised abroad, the women of the city which saw Naomy (knowing her to come of a great family, and to have been of great reputation when she dwelled among them) said one to another, is not this Naomy? Naomy said she, call me not Naomy, that is beautiful: but call me Mara that is bitter, for the almighty hath given me much bitterness. I went out full, and the Lord hath brought me again empty. Why then call ye me Naomy, seeing the Lord hath humbled me, and the almighty hath brought me unto adversity? And so Naomy remained in Bethleem juda, & her daughter in law Ruth with her: where she lived poorly by the corn that Ruth gleamed for her sustenance in the fields of Booz her husband elimelech's kinsman: and when Ruth brought home the corn and told her where she had it, she praised God and said: blessed be he that knew thee, and blessed be the Lord, for he ceaseth not to do good to us that are now living, and to our husband and children when they were alive, and are now dead. The man Booz is near kin unto us and of our affinity, therefore this now is my counsel unto thee my daughter, whose rest I ought to seek, by providing thee an husband, with whom thou mayest live quietly, that thou mayest prosper. Behold he winnoweth Barley this night in his barn floor, wash thyself therefore, and anoint thee, and put thy raiment handsomely upon thee, and get the● down to his barn, and there hide thyself privily, and let not Booz nor any other know of thee, until he have left eating and drinking. And when he shall sleep, mark the place where he layeth him down, and when he is fast a sleep, go privily and uncover his feet, and lay thee down at his feet, and he shall tell thee what thou shalt do. So Ruth departed & followed her counsel, & did in every thing as Naomy had her: but when Ruth came home again in the morning, & Naomy perceived the Booz had not taken Ruth to his wife as she hoped, she was somewhat astonished & said, Who art thou, my daughter Ruth? & when Ruth told her what entertainment she had, Naomy said, sit still my daughter until thou know how the thing will fall out, for the man will not be in rest, until he have finished the matter with thee this day. And as she said, so it came to pass, for the very same day Booz took Ruth to be his wife, by whom God gave unto Naomy a son, at whose birth that women said unto Naomy: Blessed be the Lord which hath not left thee this day without a kinsman, to have a name in Israel, & to leave a continual posterity, & that shall bring thy life again, & cherish thine old age: for thy daughter in law which loveth thee hath borne unto him, & she is better unto thee then seven or many sons. And Naomy took the child & laid it in her lap, & became dry nurse unto it, being glad that a son was borne unto her in her old days. Ruth. 1.2.3.4.  
Noah or Noa, sig. stirring, or moved.  
She was one of the 5. daughters & coheirs of Zelophead as ye may read in Mahlas story. Num. 26.33.27.1.   

O  
Orpah or Orpha, signifieth a neck, lifting up, or bari● of the face.  
She was a damosel of the country of Moab, which was married to a stranger of Israel called Chilion, the son of Elimelech, and Naomy, and became sister in law to Ruth her country woman, of her read more in the story of Namony at large. Ruth. 1.2.   

P  
Penennah or Phenenna, sig. a gem, or a face.  
She was one of the wives of Elkanah, and mate of Hannah the mother of Samuel, and because Penennah had children and Hannah had none. Therefore Penennah vexed Hanna sore, and upbraided her continually with her barrenness, especially when Hanna went up to Jerusalem to the house of the Lord, to serve and worship him: And when Elchana sacrificed, he gave to Penennah his wife, and to all her sons and daughters portions. But unto Hanna he gave a portion with a heavy cheer, read the story of Hanna. 1. Sam. 1.2.3. etc.  
Persis or Persida, sig. breaking or dividing a little nail.  
She was a woman singularly beloved of S. Paul, as to whom especially with Phebe, Marie, Priscilla, Triphon, Triphosa and other women by name he hath commended himself in his Epistle to the Romans, for her diligence in setting forth the Gospel, as doth appear by his words saying: Salute the well-beloved Persis, which woman hath laboured much in the Lord. Rom. 16.  
Phebe sig. bright, clear, or pure.  
She was a certain godly widow, which served in the congregation of Cenchrea, by whom Saint Paul sent his Epistle written to the Romans, wherein he saith in her praise and commendation on this wise, I commend unto you Phebe our sister, which is a servant of the Church of Cenehrea, that ye receive her in the Lord as it becometh Saints, and that ye assist her in whatsoever business she needeth of your aid, for she hath given hospitality unto many, and to me also. Rom. 16.1.2.  
Priscilla signifieth somewhat ancient, knowing.  
She was the wife of Aquila, the jew of Ponthus the tentmaker, who with her husband came from Rome to Corinth, & there dwelled: into whose house Paul being of the same occupation, came & lodged whiles he abode there, & wrought at his art, & so became Paul's mistress in the year of the world's creation 4019. & afterward she went with her husband and Paul to Ephesus, & there remained behind Paul, who went on his journey to Jerusalem. And when Apollo's that eloquent man came to Ephesus, and preached Christ as well as he could, Priscilla and her husband heard his preaching, and perceiving him not to be as yet fully instructed in the knowledge of Christ, took him home with her, & severally taught him more perfectly the mysteries of the Gospel. And he being a very eloquent & great learned man, disdained not to be taught of these poor craft's man & woman. Acts 18. Finally, she was a woman so dearly beloved of S. Paul, that in most of his Epistles, he made special remembrance of them as worthy members of Christ's Church. As namely in his epistle to the Romans, recommended himself unto her & her husband, specially by name, among other worthy godly men, & women saying: Greet Priscilla and Aquila my fellow helpers in Christ jesus, which have for my life laid down their own neck, unto whom not I only give thanks, but also all the Churches of the Gentiles, Rom. 16. 3.4.  
Also in his epistle to the Corinthians, he saith, the churches of Asia salute you. Aquila & Priscilla with the church that is in their house salute you greatly in the lord 1. Cor. 16. 19  
Lastly in his epistle to Timothy he saith, salute Prisca, or Priscilla, & Aquila, and the household of Onisiphorus. 2. Tim. 4.19.  
Puah or Phua, or Fua, sig. a red headed man, a shamefast woman, groaning, a mouth, howling.  
She was one of the two favourers or chiefest midwifes of Egypt in the time of Pharaoh that tyrant, who with her companion Shiphrah so greatly feared God, that they did not murder the male children of the hebrews, as the king had commanded them, but preserved them alive, & made their excuse unto the king to his contentment, for which their fact, God increased them with his blessings. Exod. 1.15.   

R  
Rahab or Rachab, sig. famine, a thirst, breadth, broad, enlarged, a street, a proud dame, strong making, a ruffle or tumult.  
She was a Gentile borne, and a harlot & victualler, dwelling upon the town wall of jericho, where she kept a tavern or common Inn, or hostage for wayfaring men and others. And when it chanced that the two men of Israel, whom josua had sent to spy and view the land of jericho, came and lodged in her house: so it was that their coming was bewrayed by some unto the king of jericho: whereupon he sent strait ways unto Rahab, saying: bring forth the men that are come to thee, and entered into thy house, for they be spies and are come to search out all our land. But Rahab having brought these two men of Israel her gests up into the top or roof of her house, & there hid them, & covered them with stalks of flax spread abroad over them, answered the king's messengers, saying: there came men unto me indeed, but I witted not whence they were, and when they shut the gate in the dark, that men went out and slipped away: but whither they went I wot not, follow ye after them quickly, for ye shall overtake them. So while they believing her words, went in all haste & pursued after the two men towards jordan, and sought them in the fords and ditches: Rahab assoon as they were gone out of her house, shut the gates upon them: and before the two men that were hid above under the flax, were asleep, she ran up unto them where they lay, and said unto them, I know that the Lord hath given you the land, & that the fear of you is fallen upon us, and that all the inhabitants of the Lord faint before you. For we have heard how the Lord dried up the water of the red sea before you, when ye came out of Egypt, and what ye did unto the two kings of the Ammonites that were on the other side jordan, unto Seon and to Og whom ye utterly destroyed, and when we heard it, our hearts did faint, and there remained no more courage in any of us, because of you, for the Lord your God, he is the God of heaven above, and in earth beneath. Now therefore, I pray you, swear unto me by the Lord, that as I have showed you mercy, you will also show mercy unto my father's house, and give me a true token, that ye will save alive my father and my mother, and my brethren, and my sisters, and all that they have, and that ye will deliver our souls from death.  
And the men answered her and said, we warrant thee in pain of our lives, and swear unto you that if ye utter not this our business, we (when the Lord hath given us the Land) will deal mercifully and truly with thee and thy father's house and kindred, as thou hast requested. Then Rahab dwelling well for that purpose, let these two men down by a cord through a back window in her house over the town wall, and said unto them: Go you into the mountains which are near unto the city, lest the pursuers meet with you, and there hide yourselves three days, until the pursuers be returned, and then afterward may ye go your way safely. And the men thanking her for her courtesy towards them, said unto her: We shallbe blameless and discharged of this our oath, which thou hast made us swear, if thou dost perform this condition following, that we shall make, for so shalt thou and thine be delivered, namely, the condition is this behold thou shalt bind this cord of red thread, wherewith we are let down, in this window, and shalt bring thy father and thy mother, thy brethren, and all thy father's household home to thee, that when we come into the land, we may by this sign and token of the red thread hanging in the window know thy house. And whosoever then doth go out of thine house into the street, he shallbe guilty of his own death, and we guiltless of our oath: but who soever shall keep within thine house, his blood shall be on our heads, if any hand violently touch him: this condition if ye keep, ye shallbe all safe as we have promised: but contrariwise if ye utter these our secrets or condition to others by side, so that they likewise should think to escape our hands together with you by this means: then at your own perils be it, for we will then be quite of the oath and promise, which thou hast made us to swear unto thee. Well (quoth Rahab) according to your words and condition so be it. So she sent them away, who hide themselves in the mountains 3. days, and when they were gone, she bond the red thread or scarlet coloured cord, whereby she let them down about the mallines of the window, and went and gathered her father, her brethren, friends, and kindred unto her house to be preserved therein in the day of the destruction of that city jericho, as the men had promised and conditioned with her.  
Now shortly after when josua with his host came & besieged the city jericho, before he destroyed the city, he being mindful of Rahabs' good turn done unto his 2. men, gave his soldiers and men a great charge concerning Rahab by name, saying: The city is appointed of God as an execrable thing to be destroyed with all that are therein, only Rahab the harlot shall live, she and all that are with her in her house. For she hid and preserved the two messengers that we sent to spyie out the land. And after, when by the hands of GOD only without man's force the walls of jericho fell down, and josua entered into the city to take the spoil and kill man, woman, and child, still remembered Rahab, and said unto his two men whom she preserved: Go into the harlot's house, and bring out thence the woman Rahab and all that she hath, as ye swore unto her. So the young men that were the two spies, went directly to Rahabs' house by means of the red thread that hung at her window for a sign, and brought out Rahab, her father and her mother, her brethren, her family, and all that she had, and put them without the host of Israel, because it was not lawful for Rahab and her company being strangers to dwell among the Israelites till they were purified: and when Rahab and hers were thus according to promise carried out of the city and preserved alive: josua set the city jericho a fire, and burnt up all therein. So josua saved Rahab the harlot, her father's household, and all that she had, because she had hid the messengers which he had sent to spy out that land, or rather as Saint Paul saith, By faith this harlot Rahab perished not with them which obeyed not when she had received the spies peaceably. Wherein appeareth the great mercy of God, that in so great & common a destruction, he would vouchsafe to draw such a miserable sinner as this Rahab the harlot was, void of all good works, only by faith to repent, and confess his name, as she did to both hers and others salvation for her sake. For after this, she being a Gentile or Heathen, dwelled in Israel, and there was married to Salmon Prince of the tribe of juda, and bare unto him a son called Booz, who after took to wife Ruth, the Moabitish woman another Gentile, of whom came Obed, jesse, David, and so lineally Christ, and all to save both jews and Gentiles. Blessed be his name therefore. josua 2.6.7.22.25. Matth. 1.5. Heb. 11. 31. And David maketh mention of Rahab an Egyptian, saying: I will make mention of Rahab and Babel etc. Psal. 87. vers. 4.  
rahel or Rachel, sig. a sheep, seeing, the beginning, the sight of mischief, beholding God.  
She was the youngest daughter of Laban the son of Nahor, and being a very fair and beautiful maiden borne in Haran, disdained not to keep her father's sheep. And as she came with her father's sheep to water them at the well, it was her chance there to meet with jacob the son of Isaak and Rebecca, and her father's nephew, who after some courtesy showed towards her in helping her to water her sheep, kissed Rahel and took acquaintance of her, as his near kinswoman: whereupon she ran and told her father Laban, who presently went out and fetched jacob home, and there after entertainment made, retained jacob in his service, where in process jacob fell in love with Rahel, and offered to serve her father seven years for her to be his wife: unto whom Laban made as willing a promise saying, It is better that I give her thee which art bone of my bones, and flesh my flesh, then that I should give her to another. So jacob served seven years for rahel, & they seemed unto him but a few days, because he loved her. Howbeit, when the time came that she should have been given unto jacob, behold her covetous father (who esteemed more the profit that he had of jacobs' service, then either his promise or the course of the country,) at night after the feast was done, went and laid his eldest daughter Leah rahel's sister in her steed in jacobs' bed, who thereby prevented Rahel, & became jacobs' first wife contrary to his mind. For which his dissembling when he was rebuked by jacob, who served for the younger and not for the elder, he alleged custom for his excuse saying: It was not the manner of the country to give the younger daughter before the elder, therefore if thou wilt serve me yet seven years more for the younger, I will also give her unto thee for thy service. So jacob being driven for the great good will he bore to rahel, to serve her covetous father seven years more for her, at the seven years end, she also was given unto jacob, with her maid Bilha to be her servant, and became his wife together with her sister Lea. But Rahel was ever better beloved of her husband then Lea: Therefore when the Lord saw that, he made rahel barren and her sister fruitful. Now when rahel saw that she bore jacob no children, she envy her sister Lea, and said unto jacob her husband: give me children or else I die. Then jacobs' anger being with these words kindled against his wife Rahel, he said unto her, Am I in God's steed which hath withholden from thee the fruit of thy womb? as if he should say, it is God only that maketh barren & fruitful, & therefore I am not in the fault. Behold my maid Bilha then (quoth Rahel) & go into her, & she shall bear upon my knees that I may have children by her, & I will receive her children on my lap, as though they were mine own, so Rahel gave jacob Bilha her maid to wife, who conceived & bore her a son whose name she called Dan, praising God and saying: God hath given sentence on my side, and hath also heard my voice, and hath given me a son. Then Bilha her maid conceived again and bare Rahel the second son, whose name she called Naptali, then after she had received this benefit of God to have children borne unto her (such is the arrogancy of man's nature) Rahel began to contemn her sister Lea more than before, and said with excellent wrestling, have I wrestled with my sister, & have gotten the upper hand. Afterward when she heard that Reuben her sister's son, had brought home Mandrakes out of the field, she could not be quiet till she had gotten those Mandrakes of her sister, and therefore went unto her and said, give me I pray thee of thy sons mandrakes, and thou shalt sleep with jacob my husband this night. So she sold her husband for the mandrakes. And within a while after Rahel having been long barren, at the last, that is in the year of the world 2259. God remembered her, heard her and opened her womb, or made her fruitful: so that she conceived and bore her first son, whose name she called joseph, praising God and saying, God hath taken away my rebuke, the Lord will yet give me another son. And assoon as Rahel had borne joseph, jacob her husband would no longer tarry with her father Laban, but having got his wages of God's blessing, & not of Laban's delivering was ready to departed. And when he heard how Laban's children and his wives brethren did murmur & grudge at his wages or wealth, wherewith God had blessed him in Laban's service: He called Rahel & Lea to the field unto his flock, & there told them of their father's discurtesy, or rather cruelty towards him, saying: wives, I see your father's countenance is not towards me as it was wont, and that he envieth me because the God whom my father worshippeth, hath blessed me. And ye know that I have served your father faithfully with all my might, but your father hath deceived me, & changed my wages ten times, howbeit God suffered him not to hurt me, but hath taken away your father's substance or cattle, and given it me in recompense of my faithful service done unto him. Now therefore, forasmuch as ye know that the Lord hath appeared unto me by his Angel in Bethel, and willed me to departed out of this country, and return unto my native country where I was borne: I think it necessary and convenient for me to do so, as the Lord commanded. Then Rahel and Lea being very well content with that jacob said, answered jacob and said: Let us departed hence, for we have no more portion and inheritance in our father Laban's house. Yea, he doth rather count us as strangers, for he hath sold us (in that of a covetous mind he hath given us unto thee in lieu and recompense of thy service which is a kind of sale,) and hath eaten up and consumed our money. Therefore all the riches which God hath taken from our father is ours, and our children's. Now therefore, whatsoever God hath said unto thee do it. So jacob with his wives Rahel and Lea unknown to Laban went away, and Rahel at her departing from Laban her father, while he was gone to his sheepshering, & unknown to her husband, stole away her father's Idols or Gods, not to worship them, but to withdraw her father from Idolatry. Howbeit it proved not so, for afterwards these Idols were the cause that Rahel and some of jacobs' family worshipped strange Gods, as appeareth Gen. 35. where jacob was commanded by GOD to cleanse his household, and to cause them to put away the strange Gods from among them, and to worship God aright in Bethel. So when jacob & Rahel were gone, Laban hasted after as fast as he could, & overtaking jacob & Rahel at Mount Gilead, there he chid jacob for stealing away his heart, & carrying away his daughters without leave taking of him, & made no little ado with jacob for his Gods, saying: Wherefore hast thou yet stolen away my Gods, for he witted not that Rahel his daughter had stolen them, and therefore he laid them to jacobs' charge. But jacob altogether ignorant of such matter & guiltless, bad Laban make search for his Gods saying, search thou all that I have, & with whom thou findest thy Gods, let him not live. Whereupon Laban began and searched jacobs' tent, Leas tent, & the two maidens tents, but found not his Gods: and when he came to search Rahel his daughter's tent, she having hid his Idols in the camels litter, sat down upon them, & as her father was ruffling about the place where she sat, she said unto him: O my Lord, be not angry that I cannot rise up before thee, for the custom of women is upon me, & so the thing for all his searching was not known. Then after a little chiding had betwixt jacob & Laban, there was a covenant of peace made betwixt them: upon condition, that jacob should use Rahel & Lea his wives well, & to take no more wives unto them to vex them, whereunto jacob easily granted: & so Laban having blessed Rahel & Lea his daughters, he took his leaue● & departed back again. & jacob went on his journey to meet Esau his brother, placing his wife Rahel & her son joseph last, that they might be furthest from danger: & when she met her brother in law Esau, Rahel drew near, & did reverence unto him, and so took her leave & departed safe with jacob unto Sichem. And when she was going up with her husband to Bethel to dwell, she put away the strange Gods that she had stolen from Laban her father, and earrings that hung in her ears, and gave them to jacob when he reform his household, who took her Idols, and superstitious trash, and hid them under an Oak by Sichem. And when she departed from Bethel and came within half a days journey to Ephrath, Rahel there by the way traveled with her second child, and in traveling, being in great pains and sore labour, the midwife to comfort her, said unto her, fear not Rahel, for thou shalt have this son also: but she through sore and perilous labour, being about to yield up the ghost even in the birth, called her child's name Benony, that is, the son of my sorrow, but his father jacob called his name Benjamin, and so she died in childbed in the year of the world 2275. after that she had been married 23. years to jacob, & shortly after the death of her nurse Rebecca, & was buried in the way to Ephrata, which is Bethlehem in the border of Benjamin: where jacob caused a pillar of stone to be set upon her grave, as a ceremony, to testify the resurrection to come, not generally revealed: which pillar was ever after called rahel's pillar or grave, or sepulchre stone. Gen. 29.30.31.33.35.48.7. 1. Sam. 10.2. After whose death the prophet jeremy long after did compare the destruction & captivity of the jews to the destruction of the Beniamites or Israelits saying: This saith the Lord, a voice was heard on high, mourning & bitter weeping: Rahel weeping for her children refused to be comforted, because they were not alive but dead, that is the Beniamites & Israelites were so destroyed that if Rahel the mother of Benjamin could have risen again to seek for her children, she should have found none remaining. jer. 31 15. Which prophecy of Rahel & her children, was afterward fulfilled at the birth of our saviour Christ jesus, when the cruel & bloody tyrant king Herod renewed the sores of the Beniamites suffered long before, by causing all the young children under 2. years old that were in Bethlehem to be slain, of purpose to kill Christ among them, but all in vain, for maugre his head Christ did & doth reign a king blessed forever. Math. 2.18.  
Rebecca or Rebekah, sig. great patience, much sufferance, she that hath been well rewarded, God's glory, bearing, afausone, gross or well-favoured wench. etc.  
She was the daughter of bethuel (the son of Milcha the wife of Nahor Abraham's brother) borne in the year of the world 2118. and sister to Laban: who being a very fair maid and beautiful virgin, unknown of man, as she went on a time with a pitcher upon her head, to the common well without the City to draw water, it chanced Abraham's servant or steward, whom he had sent to get a wife for Isaak his Son, to stand by the same well, with ten camels lying thereabouts, who when the maid had filled her pot, and set it upon her head, ready to go away: desired her, that he might drink a little of her water. And she very courtuously set down her pot, and not only gave him drink, but also she powered out the rest into the water trough, and ran again to the well, and drew water for his camels also, until they had all drunken their fill. Then Abraham's man (perceiving thereby, that God had heard his prayer, and granted his request, to make his journey prosperous, in that he saw this was the woman, whom God had provided for his masters Son,) took out two golden earrings, of two sickles weight, which were worth 32. s. and two bracelets of gold, weighing ten sickels, which were worth 23. pounds, and gave them to the maid, demanding whose Daughter she was: I am (quoth Rebecca) the Daughter of Bethuel, the Son of Milcha, which she bore unto Nahor. Then tell me I pray thee, said the man, is there ●oome in thy father's house to lodge in? yea quoth she, there is both room and lodging: and also both litter and provender enough for your beasts. Blessed be God (quoth he) that hath dealt so mercifully with my master, and hath brought me the right way to my masters Brothers house. Then Rebecca (hearing him speak of her father's Brother) ran home and told all things what the man had said, in the presence and hearing of Laban her brother: who beholding the earrings and bracelets upon his sister's hands, and marking what she said, ran presently forth to meet the man, and with gentle entertainment brought him home into the house, and saw his camels dressed, and provided for of provender: and when he had so done, he set meat also before the man to eat: but the man would not eat before he had done his masters message, and declared the cause wherefore his master had sent him, together with the manner of his meeting with Rebecca their Daughter at the well, whom he disired them to give to his masters Son to wife. Whereunto Laban her brother, and Bethuel her mother, so soon as they perceived by his discourse and tale that he told, that this was God's ordinance, they yielded to the man's request, saying: This thing is procured of the Lord, we cannot therefore say unto thee neither evil nor good: Behold Rebecca is before thee, and at thy commandment, take her and go, that she may be thy master's sons wife, even as the Lord hath ordained. Which words so greatly rejoiced the man, that he having first praised the Lord for his mercy towards his master, and for that he had his request granted, took forth more jewels of gold and silver, and rich apparel, and gave them Rebecca in the presence of her friends. He gave gifts also unto her brother and mother, for tokens of goodwill, and to requite their courtesy, and then sat down, and did eat and drink merrily with them. And on the morrow, when the man made haste to be gone with Rebecca: her brother and mother (to show that parents have not authority to mary their children without consent of the parties,) called the Damosel forth to ask her counsel, and to know whether she would go with the man or Noah. And she being content to go with him, prepared herself ready: but before she went, her brother and mother blessed her, saying: Thou art our sister, grow into thousands, and thy seed possess the gate of thine enemies, and be victorious over them, which blessing was afterward fully accomplished in jesus Christ. So Rebecca taking her nurse Deborah and her maidens with her, she left her brother and mother, and road away with the man, who brought her towards Isaak his masters son, and when she espied Isaak coming by the way in the field to meet her, she said unto the servant: who is yonder man that cometh in the field to meet us? It is Isaak my masters son (quoth the servant) who walketh yonder, praying in the fields, as his manner is: so when she came near him, she alighted, and in token of shamefastness and chastity, (as the custom of every spouse first brought unto her husband was,) she took a vail, & covered her head & face, and was delivered unto Isaak, being 40. years old: who brought her unto his late mothers Sara's tent, & so she became his wife, and this was in the year of the world 2148. & was dearly beloved of him. Whereby he having newly left mourning for his mother Sara, that was lately departed this life, was now by Rebecca his wife greatly comforted and cheered again, to his great comfort. And this marriage was made in the year of the worlds creation 2148.  
Afterward Rebecca having been xx. years barren, and without any child, at the last, at the earnest petition & prayers of her virtuous husband, (whom God heard) conceived with 2. children at once, & when she felt them strive together within her womb, she made her moan to God, saying: Seeing it is so, that one shall destroy an other, why am I thus with child? but God made her answer, saying: There are two manner of people in thy womb, & two nations shall be divided out of thy bowels, and the one nation shall be mightier than the other, and the elder shallbe servant to the younger. And so, when her time was come to be delivered, she brought forth two twins, the one red & rough, that came out first, whose name was called Esaw: the other white and smooth, that came out last, & held his brother by the heel, whose name they called jacob: which two afterward became mighty men in the world. But Rebecca loved jacob her youngest son better than Esaw her eldest: for Esaw had married in process of time two wives at once, of the daughters of the Hittites, one called judith, the other Beshemath, who were a continual grief of mind unto her for their disobedience & rebellion. And to prefer jacob before Esaw, she said unto jacob: Hear me my son: Behold thy father is blind, as thou knowest, & I have heard thy father say to thy brother, go and kill some venison, and make me meat thereof, such as I love, that I may eat, & bless thee before the Lord, afore I die. Now therefore my son hear my voice, in that which I command thee: Get thee now to the flock, & bring me thence 2. good kids, that I may make pleasant meat of them for thy father, such as he loveth, & thou shalt bring it him to eat, that he may bless thee before his death. Which subtle dealing of Rebecca with her husband is blame worthy: because she should have tarried till God had performed his promise made towards jacob the younger, and not to have sought by this sinister means to prevent Esaw. Then said jacob unto her: Mother, my brother Esaw is a rough man, & I am smooth: and if my father shall hap to feel me, I shall seem unto him, as I went about to deceive him, & so shall I bring a curse upon me, & not a blessing. Well (quoth Rebecca) upon me be thy curse my son, only hear my voice, & go fetch me that kids: so he went & fet them unto her, & she made pleasant meat thereof, such as his father her husband loved. And when she had done: she fet out certain fair clothes of Esawes, & put them upon jacob, and covered his hands and the smooth of his neck with goats skins, and put the meat in jacobs' hands, to carry to his father. By which policy of Rebecca, jacob got first his Father's blessing, to fulfil the word of the Lord, who before had said to Rebecca, that the elder should serve the younger. But when she heard how Esaw her son threatened to kill her son jacob his brother, for stealing away thus by subtlety his blessing, she told it jacob, saying: Thy brother Esaw threateneth to slay thee: therefore my son, hear my voice, make thee ready, and get thee to Laban my brother at Haran, and there tarry with him a while, until thy brother's fury and fierceness be assuaged, and that his wrath be turned away from thee, and he forget the things which thou hast done unto him, and then will I send and fetch thee away from thence: for why should I be deprived of you both (by murder) in one day? And when she had given her son jacob this counsel to fly away, she went to Isaak her husband, to persuade him to anger for jacobs' departure, and said: I am weary of my life, for this judith and Bathshemath the daughters of Heath, my son Esaws wives, for they continually vex my heart with their disobedience, and therefore if my son jacob should take a wife also of the daughters of Heath, such a one as these are, of the daughters of that land: what good should my life do me? Whereupon Isaak called jacob, and blessed him, and sent him away with a great charge to take a wife of the Daughters of Laban rebecca's brother. And thus by the counsel and persuasion of Rebecca, jacob escaped the danger of Esaw, and was sent to Laban his mother's brother, where in process he got him a wife, and purchased the love of Esaw again. Afterward Rebeccaes nurse called Deborah died, and was buried in Bethel under an Oak. Gen. 22.23. 24.5.25.26.34.27.35.8.  
Reuma, or Ruma, or Roma, signi. a high, stately, or lofty dame, thunder, outcast.  
She was the Concubine of Nahor, Abraham's brother, & Milchas mate: who bore unto Nahor four sons, called Tabath, Gahan, Thahash, and Maachah. Gene. 22.24.  
Rhode, signi. seeing, strong, a fight, a disascenting, a rose.  
She was the faithful maid of Marie, the mother of john Mark: who hearing Peter knock at the door, knew his voice: but did not at the first open the door, and let him in, for joy and gladness of his coming: but ran in and told her mistress, and the company of the faithful then assembled, praying for him, that Peter stood at the door. And they not believing her report to be true, said unto her, thou art mad. Yet she affirmed it constantly that it was so: then said they, it is his Angel. So Peter continuing still knocking, at the last she went and opened the door, and when they saw Peter so miraculously delivered, they were all astonished. Act. 12. 13.  
Rizpha, or Respha, signi. a hurt with a s●one.  
She was the daughter of Ahyah, and after became king saul's Concubine, by whom she had two sons, the one named Armony, and the other Miphiboseth. And after the death of Saul, she played the naughtypacke with Abner, the chief Captain of saul's host: who being therefore reproved by Ishbosith saul's son, (Abner like a wicked man, could not abide to hear of his fault with this woman) hereby took occasion in his wrath conceived against Ishbosith, to betray the kingdom of Saul, & to transfer it first to David: who afterward delivered her two sons above named, together with the five sons of Merob saul's eldest daughter, to the Gibeonites: who, for the offence of Saul, hanged them up together upon an hill before the Lord. Then Rizpha perceiving their carcases to remain upon the gibbet longer than the law required, made provision to save their bodies, that neither birds should fall upon them by day, nor beasts by night. Also in the time of the great famine, that then was by reason of the drought, she made herself a tent of sackcloth, and place it upon a rock, wherein she continued praying from the beginning of harvest, until water dropped upon the people from heaven. And when it was told David what Rizpha saul's Concubine had done, to pacify the wrath of the Lord: He caused the bones of her sons, with the bones of Saul and jonathas to be carried into the country of Benjamin, and there buried in the Sepulchre of Cis saul's father. 2. Sam. 3. 7.21.8. etc.  
Ruth, signi. watered, or filled, seeing, hasting, falling, enspiring, glutted, drunken.  
She was the sister in law of Orpha, a very fair Damosel, borne in the country of Moab, where by chance she became the wife of Mahlon, the son of Elimelech, and Naomy a stranger of the Israelites, that came out of the land of juda there to sojourn. And when her husband was dead, and her sister in laws also, she and her sister went to bring her old mother Naomy than a widow also, on her way, travailing home to her own country of juda. And when she had gone a good way with her mother, and her sister Orpha, with much entreaty of her mother in law, was returned back to her house in Moab. Ruth for no entreaty nor persuasion that her mother in law could use unto her, would in any wise forsake her or depart from her: for when her mother Naomy said unto her: Oh see my daughter, thy sister in law Orpha is gone home again to her people, and to her gods, return thou also & go after her, she being by God's wonderful providence appointed to be one of his household, could by no persuasion be turned back from God, that had chosen her to be his: but answered Naomy her mother in law thus, Entreat me not to leave thee, nor to depart from thee: for whether thou goest, I will go: and where thou dwellest, I will dwell: thy people shall be my people: and thy God my God: Look where thou diest, there will I die also, and there will I be buried. The Lord do so, and so unto me, if ought but death only depart thee and me asunder: so forsaking father and mother, and her own country where she was borne, she went forward with her mother in law, till she came to Bethlem juda, which was in the month April, or in the beginning of barley harvest. Wither when she came, to declare her great affection that she bore towards her mother in law, she was very diligent and willing to spare no painful diligence, to get both her own and her poor mother in laws living, and humbly said unto Naomy: I pray thee let me go to the field and glean ears of corn together after him, in whose sight God shall make me find favour. And so as Ruth went out one day a leasing among the harvest folk, she happened by the providence of God, upon the fields pertaining to Boaz, who showed her such kindness, that she neither lacked meat nor drink, neither yet corn so long as harvest lasted, which she carried home still to her mother in law, to relieve her. And when all harvest was done: her mother in law Naomy gave her this counsel, saying: This man Booz, in whose field thou hast leased all this while, is our near kinsman: therefore do now by my counsel. This night he wynnoweth barley in the barn, wash thyself therefore, and annoyt thee, and put thy raiment upon thee, and get thee to the barn, and keep thyself close until he have left eating and drinking, and when he goeth to sleep, mark the place where he layeth him down: And when he is a sleep, go and life up the clothes softly at his feet, and lay thee down, and he shall tell thee what thou shalt do. So when Ruth had done all things according to her mother in laws teaching, Boaz about midnight awaked out of his sleep, and feeling one lie at his feet, was afraid, and groping with his hand, he asked who it was: I am Ruth (quoth she) thine handmaid: spread therefore the wing of thy garment over thine handmaiden, for thou art next of my kin. Now blessed art thou (quoth Booz) for thou haste showed more goodness at the latter end then at the beginning, in as much as thou followest not young men, were they poor or rich. And now my daughter fear not, I will do unto thee all that thou requirest: for thou art well known to be a woman of virtue. Howbeit there is one nearer of kin to thee, than I, if he will do the kinsman's part unto thee, well let him do it: if he will not, then will I. And so in the morning he gave her so much ●orne, as she could carry home. And shortly after she became his wife: because the other kinsman refused to marry her, and sold & resigned her his right to Boaz. And in process, that is in the year of the worlds creation 2717. Ruth,) conceived, & brought forth a son, called Obed, which was the father of Isha, the father of David. Read the story of Naomy. Ruth. 1.2.3.4.  
Salome, or Mary Salome, signi. peaceful, just, rewarding, etc.  
She was the wife of zebideus, and the mother of his two sons, called john the Evangelist, and james the great: a very faithful and godly woman: who, when jesus went up to jerusalem with his disciples, followed him, and came with her sons worshipping him, and desired a certain thing of him, saying: Grant that these my two sons may sit, the one at thy right hand, and the other at thy left hand in thy kingdom. But jesus, to put her from ambition, and to set the cup or cross of affliction before her eyes, answered her and said: Ye know not what ye ask, are ye able to drink of the cup that I shall drink off, and to be baptized with the bastime that I shallbe baptized with? (yea (said she and her sons) we are able) ye shall drink in deed of my cup (quoth Christ) and shall be baptized with the baptism that I am baptized with: but to sit at my right hand and at my left, is not mine to give: but it shall be given to them, for whom it is prepared of my father: as if he should have said, God my father hath not given me charge to bestow offices of honour here: but to be an example of humility unto all. finally, she with mary Magdalen, Mary the mother of james and joses & other women, followed jesus from Galilee ministering unto him of her substance, and when he was crucified stood a far off to behold the end. And after his death, she brought sweet odours to anoint his body, and was a witness of his resurrection. Math. 20.20.27.56. etc. Mark. 10.35. 15.40.16.1. josephus li. 18. ca 3 maketh mention of an other Salome, that was the sister of king Herod.  
Salomen, signi. rewarding, peaceful.  
She was the Daughter of Herodias and Philip, and being a very wanton wench and dancing damosel, laciviously brought up, under an unchaste mother: When on a time she danced trimly before Herode her uncle, with whom her mother Herodias lived in incest, and forsook Philip her husband: she so greatly pleased & delighted him with her dancing, that he bade her ask what she would, and he swore to give it her: yea though it were even to the half of his kingdom. Than she went forth to her mother Herodias, to ask her advice, what to beg at Herodes hands: and her mother (having long before caused john Baptist to be cast in prison, and sought his death for speaking against the incestuous life of Herod, but could not till this occasion offered, bring her wicked purpose to pass) then instructed her, and gave her counsel to go unto Herode, and ask of him john Baptistes head in a platter. So Salomen, to please her mother, ran in haste unto the king her uncle, and begged of him john Baptistes head, saying: I would O king that thou shouldest give me now in a charger the head of john Baptist. The king then hearing her ask such a petition even the life of such a just man, whom he feared and reverenced for his holiness and virtue, was very sorry in his mind, and repented that he made such a promise: yet for his oath sake, and for their sakes which sat at meat with him, he would not deny or resist her: but then granted her petition. And sent forthwith his hangman to behead john Baptist, lying in prison, and gave him a charge to bring his head in a charger before him: which being done accordingly, and his head given unto Salomen, she strait ways brought it unto her bloodthirsty mother for a present. And thus we see what a great mischief and inconvenience unto the Church and saints of God came, by the lewd licentious life of a dancing damosel. Mat. 6.12.  
Saphira, signifieth telling or numbering, beautiful, showing, bookish, learned.  
She was the wife of Annanias, who in the year of the world, 4174. having first of hypocrisy (because she would seem as religious and beneficial to the poor as other) consented with her husband to sell a possession to distribute among the Saints. Afterward of distrust for lack of living, together with her husband, committed Sacrilege, and was of counsel with him to keep back part of the price of the possession, which they had sold, and laid the rest at the Apostles feet. And when her husband hearing the Apostle Peter reprove him for this his dissembling & lying to the holy Ghost, fell down suddenly stark dead, and was stricken with sudden death, to the terror of all that stood by: It chanced, that about the space of three hours after, Saphira also came unto Peter and the Apostles, ignorant of that which had happened to her husband, unto whom Peter said: Tell me Saphira, sold ye the land for so much, yea, (quoth she) for so much: Why have ye two thus conspired and agreed together, to tempt the spirit of the Lord? Behold, the feet of them that have buried thine husband are at the door, and shall carry thee out also. And with that only word of Peter, not of any outward violence, but of a spiritual fear, she fell down and gave up the Ghost, like as her husband before had done, and this was done in the year of the world 4174. And the same men that carried her husband to burial, came, and carried her out also, and buried her beside her husband, to the further terror & fear of all hypocrites dissemblers, distrusters in God's providence, Church robbers, and liars. Act 5.1, etc.  
Sarai, (or Iscah) or Sarah, Serah, Sherah, Sara, Sarra, sig. my Princess or Lady, my Lord or Prince, the Prince, or song of the Lord, the lords gate, regard, value, or headheare, my song, the lords goat, barley, the Lord of spirits, a Leper, Hornet, (a woman after Ischa.)  
She was the daughter of Haran, borne in Ur in Chaldea, in the year of the world 2018 the sister of Lot and Milcha, and wife of Abraham, her father's half brother, which marriage within the degree of consanguinity, was after forbidden in the levitical law. levit. 18. And Sarah being a fair woman, as she traveled with her husband towards Egypt, by the way made this covenant with her husband for his safety as she thought, but to the great peril of her honesty, that she would call him brother, and not husband, & say, wheresoever she became that she was his sister and not his wife. So being come into Pharaos' court in Egypt, the Princes and Courtiers of the Egyptians beheld her beauty, and commended her unto Pharaoh, to be a very fair woman. Whereupon Sara was strait way caught up, and taken into Pharaos' house to be his wife, who entreated Abraham well for her sake, and enriched him greatly with sheep, beeves, Asses, Camels, and men servants and maid servants. But the Lord took the defence of the poor stranger against a mighty king: and as he is ever careful over his, so did he preserve Sara clean and undefiled, and from being deflowered by the king or his princes: but plagued Pharaoh and all his house with great plagues, that could not be cured but by the prayers of Abraham, and that because he had violently taken Sara Abraham's wife from him to deflower her. Which when Pharaoh felt and saw, than he called Abraham, and said: why hast thou done this unto me? and why didst thou not tell me plainly, that she was thy wife? But callest her sister, which made me take her to be my wife. Now therefore behold thy wife, take her, and go thy way. So when she was restored home to Abraham again, honest, pure, and unpolluted, to the intent none should hurt either Sarai or Abraham her husband, gave his men charge and commandment, to conduct them safe out of his country with all that they had.  
After this, Sara now being come into the land of Canaan, and having been long barren, and perceiving that the Lord had restrained her from bearing of children, as she that had respect to God's covenant and promise made before unto her husband, that one which should come out of his own loins, should be his heir, according to his request in earnest prayer, & that his seed should be as the stars in the sky for number etc. She gave her husband Abraham leave to take Hagar her Egyptian maid to wife, saying: Behold, now the Lord hath restrained me from child bearing, I pray thee go in unto my maid, it may be that I shall receive a child by her. (Wherein note that Sarai offended God in binding his power to the common order of nature, by giving her young maid Hagar to her husband to wife, as though God could not give her children in her old age.) So Abraham did as she bade him, and her maid Hagar conceived with child, & brought forth a son called Ishmael. But when Sara saw herself despised of her maid that had conceived, which punishment God suffered to fall upon Sara, to declare what they gain that attempt any thing against the word of God: Then she made her complaint unto Abraham, & said: Thou dost me wrong, I have given my maid into thy bosom, and she seethe that she hath conceived, and I am despised in her eyes, the Lord judge between thee and me. Behold (quoth Abraham) thy maid is in thy hand and power, do with her as it pleaseth thee. Then Sara dealt roughly with Hagar her maid, & was so quick & sharp with her, that she made her run away. Nevertheless at the humble submission of Hagar, Sara received her again.  
After this it pleased God to renew his promise and covenant made with Abraham her husband, concerning the issue that he should have of the body of Sarai his wife, whose name God then changed with her husbands, and called Sarah, that before was Sarai. And to that end when God sent his three Angels to renew the same promise to Sarah herself in the plain of Mamre, she courteously entertained those three Angels, and made them a feast in her tent: and as she stood behind the tent door, and heard the Angels say unto her husband Abraham, Lo, Sarah thy wife shall have a soon. She rather having respect to the order of nature (because she being well stricken in age, and very old, even fourscore and ten year old, insomuch that it ceased to be with her after the manner of women, that is past child bearing:) Then believing the promise of God, so often made and repeated, and thinking it impossible for her to have a child: she, I say, then laughed within herself, & said: Is it of a surety that I shall have a son? Shall I now give myself to lust being old, & my Lord is old also? 1. Pet. 3.6. And when she had talked thus with herself, the Angel of the Lord seeing the distrust of Sara, at the first said unto her husband Abraham: wherefore did Sarah thus laugh, as though (quoth he) it were a hard thing for the Lord to perform his promise. Then she being asked the question, & reproved for her incredulity of the Angel, denied it, saying: I laughed not (for she was afraid) but the Angel said, it is not so, for thou laughedst.  
Afterward Sara going from Mamre, & sojourning in the land of Gerar among the Philistines: It chanced that Abimelech the king of Gerar, hearing of her wonderful beauty, sent & took Sara away from her hushusband of purpose to have lain with her. But God whoever most greatly detesteth the breach of marriage, by dream or vision in the same night before that ever he had come near her or touched her, revealed unto Abime. Behold thou art but dead, because of the woman, which thou hast taken, for she is a man's wife: whereunto Abimelech, as one failing by ignorance, and not doing evil of purpose, nor thinking to do any man harm, made his excuse to God again, and said for himself thus, Lord wilt thou slay even the righteous nation? said not he (that is Abraham) unto me: She is my sister? yea, and she herself said, he is my brother: (which fault she had now twice fallen into, such is man's frailty) with an upright mind, and innocent hands have I done this. I know it said God, that thou didst so: but yet I kept thee also that thou shouldest not sin against me, therefore suffered I not thee to touch her, now therefore deliver the man his wife again. For he (meaning Abraham her husband) is a Prophet, and he shall pray for thee that thou mayest live: but if thou deliver her not again, be sure that thou shalt die the death, and all that thou hast. Then Abimelech in all haste very early in the morning called for Abraham, and said unto him, what hast thou done unto us, and wherein have I have offended thee, that thou hast brought on me & my kingdom this great sin? Thou hast done this unto me by calling thy wife sister, that ought not to be done. Because (quoth Abraham) I thought this with myself, surely the fear of God is not in this place, and they will slay me for my wives sake, therefore did I call her sister, yet in very deed she is my sister (that is my cousin german) for she is the daughter of my father (that is of my father's brother): But not the daughter of my mother, and she is my wife. And that she calleth me brother, is but of a covenant of kindness that was privily made long ago betwixt her and me in all places where we became. Then Abimelech the king gave Abraham beeves, sheep, men servants, and maid servants, and greatly enriched him: & also restored unto him Sarah his wife, giving him leave to departed and dwell where he would in his Dominion: but before Sara departed, as God had suffered this Heathen king to do unto her husband: so now he reproved Sarah his wife also for her dissembling & lying: Behold, I have given thy brother a thousand pieces of silver, behold he is in the vail of thine enemies to all that are with thee, and to all others: as if he had said: Sara, seeing God hath given thee an husband, as a vail or defence, yea, such a head, as with whom thou mayest be preserved from all dangers, thou hast done evil to use this dissimulation with me, in calling him thy brother, that is indeed thine husband. Then Abraham prayed unto God for Abimelech, & God heard his yrayer, and healed Abimelech, and his wife, and his maid servants: so that they conceived afterward and bare children, for before the Lord had taken away from them the gift of conceiving, and shut up every womb in the house of Abimelech, because of Sara Abraham's wife.  
Now the Lord visited Sara while she was in the land of the Philistines at Gerar: so that she through faith received strength to conceive seed, and brought forth a son in her old age, at the time appointed of God, according as he had promised by the Angel, because she judged him faithful that had promised: So that of one woman, even of her that was as one dead & past age, there sprang so many, as the stars of the sky in multitude, & as the sand in the Sea shore, which is innumerable. Heb. 11.11. 12. And Abraham called his sons name Isaac, and when the child was borne, she accused herself of ingratitude in that she did not believe the Almighty, and said: God hath made me to rejoice: all that hear will rejoice with me, who would have said to Abraham, that Sara should have given children suck? for I have borne him a son in his old age.  
After this, when Sara saw and perceived Ishmael the son of Hagar her maid, as he played with Isaak, mocking and deriding Gods promises made to Isaak, which the Apostle to the Galathians, 4.29. calleth persecution, she complained thereof unto Abraham, and said: Put away, or cast out this bond maid and her son: for the son of this bond woman shall not be heir with my son Isaak. Which thing was very grievous in Abraham's sight, because he loved Ishmael. But God said unto Abraham, Let it not grieve thee for the child's sake, or his mother: but in all that Sara shall say unto thee, hear her voice, for in Isaak shall thy seed be blessed: that is, the promised seed shallbe counted from thy son Isaak borne of Sarah, and not from Ishmael. Rom. 9.9. Then Abraham followed his wife Sara's counsel, and put away Hagar, and her son forth of his house, who after lived in the wilderness of Paran, and troubled Sara no more.  
Finally, when Sara was an hundred and seven and twenty years old, in the year of the world, 2145. she died in Kyriath-arba, otherwise called Hebron, in the land of Canaan, and was buried in the double cave of the field Machpelah, over against Mamre, which is Hebron, which Abraham her husband bought of the sons Heath, called the Hittites, of purpose to bury Sara: for whose death he greatly lamented and mourned, & after her to be a place of common burial, for all his & her posterity for ever. And after the death of Sarai, Abraham took him another wife called Keturah, by whom he had divers sons. Gen. 11.29. 12.5.13. etc., 13.1.16.17.15.21. 18.6,9.11.12. etc. 20. 21. 1.2. etc. till verse 15. 23.1. read josephus fol. 180.181.  
Sarra, or Sara, sig. my princehood, a prince, and as before in Sarai.  
She was the only daughter of one Raguel, and Anna or Edna that dwelled in Rages, otherwise called Ecbatane, a City of the Medes, where Sarra having had seven husbands, one after another in her father's house, the men before they had lain with her, were all one after another (by God's providence and permission, who had reserved Sara to be wife for young Toby, as afterward shall appear) slain by the evil spirit, or Devil called Asmodius, to the great discomfort and heaviness of the young woman and her friends. And yet to aggravate her sorrow and grief the more, Behold, her father's maids when she did correct them for their faults, would slander her, cheek and reprove her, on this wise, saying: Dost thou not know that thou hast strangled thine husbands? Thou hast had now seven husbands, neither waist thou named after any of them. Wherefore dost thou beat us for them, if they be dead, go thy way hence to them, and God let us never see son nor daughter of thee more upon earth, thou killer of thine husbands, wilt thou slay us also, as thou hast slain seven men? When Sara heard these words, she was very sorrowful: so that she thought to have strangled herself: But being better advised, she said with herself: I am the only daughter of my father, and if I do this, I shall slander him, and shall bring his age to the grave with sorrow. Whereupon she cast aside all such wicked and ungodly thoughts, as at the first oppressed her, and in great patience, betook herself to fasting and prayer, with all devotion and godliness, in so much as in the midst of her grief and affliction, she got her up to an high chamber of her house, where she continued three days, and three nights without meat and drink, in hearty prayer, toward the window: beseeching God with tears, that he would vouchsafe to lose and deliver her from this rebuke, or else to take her out of the earth, saying as before in the first Lamp of virginity, Page 39 After prayer, she came down from her chamber and praised the Lord. And note that at the very same instant that she made her prayers, old Toby also made his prayers to God, being rebuked of his wife Anna, and both their prayers came together, and were heard, & received also at one time before God, who thereupon to both their comforts, sent his good Angel Raphael to heal them both: that is, to take away the blindness of Toby: and to give Sarra for a wife to Tobias, the son of Tobit, and to bind Asmodius the evil spirit, because she belonged to young Toby by right. For young Toby being sent by his father to Rages, where Sara dwelled, & conducted all the way by the Angel Raphael, when they were come near to Rages, the Angel said to the young man: Brother, to day we shall lodge with Raguel, who is thy cousin, he also hath one only daughter named Sarra: I will speak for her, that she may be given thee for a wife, for to thee doth the right of her pertain, and thou must marry her: seeing thou alone art the remnant of her father's kindred, and the maid is fair and wise, now therefore hear me, and I will speak unto her father, that we may make the marriage, when we are returned from Rages: for I know that Raguel cannot marry her to another, according to the law of Moses, else he should deserve death, because the right of her doth rather appertain to thee, then to any other man. Then answered the young man Tobias, and said: I understand, and have heard (brother Azariah) that this maid hath been given to seven men, who died in the marriage chamber, and were slain of the Devil. I am afraid therefore, lest such things should happen unto me: for if I, as thou knowest, the only begotten son of my father, should go into her, whom I fear the wicked spirits do love, because they hurt no body but those which come into her, & it should come to pass, that I also should die as the other seven. I should (I fear me) bring my father & mother's life (because of me) to the grave in sorrow, for they have none other son to bury them.  
Then said the Angel again unto him: dost thou not remembtr the precepts that thy father gave thee, when he charged thee of his blessing that thou shouldest marry a wife of thine own kindred: wherefore hear me, O my brother, for she shallbe thy wife, neither be thou careful or fearful of the evil spirit. For I will tell thee what they be of whom the Devil hath power: namely, they that receive marriage after such a fashion, that they shut God out of them, and from their hearts, and give themselves to their own lusts, even as it were an Horse and Mule, which have no understanding: upon such hath the the same Devil Asmodeus power: But this same night shall Sarah be given thee in marriage. And when thou takest her, and art come into the bed chamber, withhold thyself from her three days, and give thy diligence to nothing, but unto prayer together with her. And in the first night, take the heart and liver of the fish, and lay it upon hot coals, and make a perfume thereof, to perfume the chamber, and when the Devil doth smell the same, he shall flee away, and never come again any more. The second night also, when thou shalt come to her, and go into thy bed, rise up both of you, and pray to God, which is merciful, who will have pity on you, and save you: and so shall you be received into the company of the holy patriarchs. The third night, arise, and pray likewise both together, that ye may obtain the blessing of God, and have whole and sound children begotten and borne of your bodies. And after the third night fear not, but take the maiden in the fear of God, for she is appointed unto thee from the beginning, and abuse her not, but use her body modestly, more for the desire of children, then for any fleshly lust, that in the feed of Abraham thou mayest obtain the blessing in children: And thou shalt keep her, and she shall go with thee. Moreover, I suppose that she shall bear thee children. Now when young Toby heard these things, he loved Sara before that ●uer he saw her, and in his heart he was effectually joined to her.  
And when they were come to raguel's house in Ragiss, it was Sara's chance to meet them first, who after gentle salutations used each to other, brought them into her father's house, where after further acquaintance taken, when she heard that old Toby was blind, she with her father and mother wept, and were very sorrowful for that his affliction. And after much good cheer, and courteous entertainment, made by her father and mother, and herself unto them: the Angel broke the matter and cause of their coming, first to Raguel, and communed with him, about the giving of his daughter to young Toby his cousin. And Raguel Sara's father being very willing so to do, told him all the doubt, and things that he feared would discourage the young man, saying: It is meet that thou shouldest marry my daughter. Nevertheless, I will declare unto thee all the truth, I have given my daughter already in marriage to seven men, who died that same night that they came into her. Therefore, I fear lest it should chance unto thee in like manner: No, (quoth the Angel) fear not to give him thy daughter in marriage, for unto this man Toby which feareth God, doth thy daughter Sara belong to wife, therefore might many marry her, but none other have or enjoy her, as appeareth by thy saying, in that the seven men are all dead, before they ever lay with her. Yea, (quoth young Toby) who for all this was courageous, & merry, & constantly set in the love of Sara, I will neither eat nor drink here this day, except thou first grant me my petition: that is, do not only promise me, to give me thy daughter Sara, but also bring her forth hither, and presently betrothe her to me to be my wife. Then Raguel perceiving this to be the work of God, who had sent them for the same intent, that his daughter might be married in her own kindred, according to the law of Moses, doubted not to give her unto young Toby, but said unto him: take her then, & marry her according to the custom: for thou art her cousin, & she is thine, and God which is merciful, make this prosperous to you both in all good things. So he called his daughter Sara, who came unto him, & he took her by the right hand, & gave her into the right hand of Toby for a wife unto him, & blessed than 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 jacob, be with you, join you together, & fulfil his blessing in you. And then, that is to say, in the year of the world, 3414. Raguel with his wife Edna made a contract of marriage, & sealed it, to approve both their consents to the marriage of their daughter: & so after the feast praised God. And when night came, her mother Edna, at her husband's commandment, prepared another chamber for Sara to lie in, who so soon as she was brought thither, fell a weeping. But her mother wiped away her daughter's tears, & comforted her with sweet words, saying: Be of good cheer my daughter, the Lord of heaven & earth give thee joy for this thy sorrow & heaviness that thou hast suffered, be of good comfort my daughter. So when she was in the chamber a bed, they brought in Toby her husband also into her, who remembering the Angel's words, perfumed the chamber with the liver of the fish, which perfume, when the evil spirit had smelled, he fled strait way into the uttermost parts of Egypt, for the Angel Raphael had taken hold of the Devil Asmodeus, & bound him, & sent him into the wilderness of the higher Egypt. And after that they were both shut in, Tobias rose out of the bed, & said unto the virgin, up sister Sara, arise, & let us make our prayer unto God, that he would have pity on us, to day, to morrow, and the third day: for these three nights will we join or reconcile ourselves to God, and when the third holy night is past, we shall join together in the duty of marriage. For we are the children of holy men, and we may not come together, as the Heathen that know not God. Then she arose, and they stood up both together, and besought God earnestly, that he would preserve them, praying and saying, as in the first Lamp of virginity. And after their prayer ended, they went to bed and slept both together that night: But Raguel Sara's father, thinking Tobias was dead as the other seven, made a grave for him, and purposing to have buried him secretly the same night, that none should have known of it, He sent his maid into the chamber to see whether he were dead or alive: who coming into the chamber, and finding them both safe and sound, fast a sleep together, brought good tidings again to Raguel, and told him, that Tobias was alive: which caused raguel not a little to rejoice, and praise the Lord, because he had mercy on them two, which were the only begotten children of their fathers. And after commanding the grave to be filled up, he made a great wedding feast, which he kept for joy 14. days, and gave half of his goods to Toby towards the marriage of his daughter Sarra, assuring the rest unto him & her by writing after his and his wives death. So after the fourteen days expired, in the which space Tobias begat his wife with child, When Raguel by no entreaty could persuade Toby to carry any longer from his sorrowful father & mother, that long expected his return: He delivered his daughter Sa●ra unto him, together with her portion, and so sent her away from him with health and joy, and with his blessing, saying: The God of heaven make you my children to prosper before I die. And with this exhortation given to Sarra his daughter, saying: Honour thy father and mother in law, which are now thy parents, that I may hear good report of thee. Also, see thou love thine husband, and rule well thine household, keeping them in good order, that thou mayest show thyself faultless, and so kissed them, and took his leave of them. And to Tobias, her mother Edna gave this charge concerning Sarra, saying: The Lord of heaven restore thee my dear brother, and grant that I may see thy children of my daughter Sarra, that I may rejoice before the Lord: Behold, now I commit to thee my daughter as a pledge, do not entreat her evil. So she embraced her daughter, & kissed her, & let her go. So Sarra went with her husband to Niniveh, & there dwelled with her husbands father, old Toby, and where after his & her mother in laws death, she returned again with her husband to Ecbatan to her own father, & there dwelled with him, while he and her mother lived, and after their death, which was in the year of the world 3456. she inherited all their substance, & there lived, & died with her husband, before the destruction of Niniveh. Tob. 3.7.6.10. etc. 7.8.9.6.10.10. etc. 11.1.14.13  
Serah, or Sarah, or Sarai, sig. the same that Sarah doth.  
She was the daughter of Asher (the second son of jacob begotten of Zilpa his concubine, and the handmaid of Lea) and sister to Beriah, Isui, jesuah, and jimnah, the sons of Asher her father. Gen. 46.17. Num. 26 46. 1. Chro. 7.30.  
Sherah, or Seera, or Seerah, or Sara, sig. the same also that Sara doth.  
She was the daughter of Ephraim, or as some think, his Niece, & daughter of Manasses, who being a noble woman, and rich in possessions, built to her perpetual fame, three great cities in Gezar in the land of Ephraim her father, and gave unto them several names, the one being called Bethhoron the neither, the second, Bethhoron the upper, & the third, Uzzen Sheerah after her own name. 1. Chr. 7.24. Which cities being afterward taken & spoiled by Pharo king of Egypt, were given by him for a present unto his daughter king salomon's wife: and after repaired, and fortified again by Solomon, as appeareth. 1. King. 9.16. 2. Chro, 8.5.  
Shelomith, or Selomith, Salomith, sig. a peaceful woman, or perfect, or recompensing.  
She was the daughter of Dibri, of the tribe of Dan, became wife to an Egyptian, by whom she bore a son, that afterward was the first that ever was imprisoned and stoned to death, for blaspheming of the Lord, by swearing or despiting God in a fray or mutiny, that he made with another man of Israel: upon which occasion, God among other, made this law for ever to remain against all blasphemers, That whosoever curseth his God, should be punished and bear his sin, and he that blasphemeth the name of the Lord, should be put to death for it. But this law being now out of use (the more is the pity) it woundeth the hearts of the godly, to hear the blasphemers in every place, in this wicked age of the world, without any public reproof, or penal punishment inflicted by the Magistrate, so crucify Christ again, and rent his most precious members asunder one from another, by rapping out of infinite, ugly, and most horrible oaths, and execrable cursings, to the great disglory of God, the profanation of his sacred law, & too too much offence of the godly and zealous Christian.  
There was another woman called Shelomith or Salomith, or Selomith, which was the daughter of zerubbabel, the son of Pedaiah, and nephew of Zalathiell, which came of the stock of David, of whose line or stock Christ came: also she was sister to Meshullam & Hananiah. 1. Chr. 3. 19  
Shimrath, or Semath, or Semaath, sig. hearing, obeying.  
She was an Ammotish woman, and mother to Zabad, who with his fellow jeho zabed, traitorously killed his master king joash, and was therefore justly slain, and put to death by Amaziah the king, after the death of his father, whom they slew. 2. Chr. 24.25.26.25.2.  
Shimrith, or Simrith, or Semarith, sig. she is warned, hard as a Diamond, a thorn, dregs.  
She was a Moabitish woman, and mother of jehozabat, the other traitorous servant of king joash, who with his fellow zabad, the son of Shimrath before most villainously conspired together, and slew their master king joas as he lay sick in his bed, but afterward, for this his bloody fact, he suffered the condign punishment of shameful death, by the hands of Amaziah the king, and son of joah, as appeareth. 2. Chr. 24.25.26. 25.2.  
Shiphrah, or Siphrah, or Sephora, sig. fair, fairness, pleasing, a sparrow, his bird, a Trumpet, well doing, goodness, early, a Goat.  
She with her companion Puah, were two of the most famous and chiefest midwives of the Hebrew women in the land of Egypt: unto whom king Pharaoh in his cruel rage against the Israelites, and the children of God, gave this commandment, saying: when ye do the office of a midwife to the women of the hebrews, or Israelites, and set them on their stools or seats, whereupon they sat in traveling of child: If it be a son, than ye shall kill him, but if it be a daughter, them let her live. Notwithstanding, these two midwives feared God more than the king, & did not murder the infants of the women of Israel in the birth, as that bloody butcher king Pharaoh had commanded them: But contrariwise preserved the men children still alive: which when that tyrant the king understood, he sent for these two good midwives, & rebuked them saying: why have ye preserved alive the men children contrary to my commandment? But the Midwives made their excuse, and answered the king, saying: Because O king (quoth they) the Hebrew women are not like the women of Egypt, for they are more strong, and sturdy women, and lively, and quickly delivered yer the Midwives come at them. Which answer the tyrannous king well allowing of: when he saw he could not prevail by that craft, he burst forth to open rage against God's people, and commanded all his people that they should cast every man child of the Hebrew women into the river, but to reserve every maidechilde alive. But as touching this act of Shiprah and her fellow Midwife, as their disobedience herein to the king was lawful enough: so their dissembling and lying in their excuse so unto him, was evil, howbeit because the Midwives feared God: therefore God made them houses and prospered them, that is, God rewarded their constancy, not their lying, and blessed and increased the families both of the Midwives and of the Israelites by their means: so that the people of Israel multiplied, and were very mighty. Yea, by their means that notable member of God's Church, and holy man of God Moses was preserved, by whom God delivered his people out of the oppression and slavery of that Tyrant Pharo, to his utter destruction in the red Sea. Exod. 1.15.16. etc.  
Shuah, or Sua, or Suaa, sig. crying, saving, mighty, honourable, regardful, of the saviour, lowliness, study, speech, budding prayer.  
She was a Cananitish woman borne, the daughter of one Suah, or as some think of Hirah an Addulamite, and became the wife of judah, the son of jacob, which affinity notwithstanding was condemned of God: so she bore unto juda three sons, Er, Onan, and Shelah at a place called Chezib. But because her two eldest sons were both wicked men in the sight of the Lord, therefore the Lord slew them both to her great grief. And in process of time she also died, after whose death her husband judah committed horrible incest with her daughter in law Tamar, the wife of Er her eldest son, to the slander of the Church and offence of the godly, as ye may read. Gen. 28. 1. Chro. 2.3.  
There was another woman called Shuah, which was the daughter of Hebar, the son of Beriah, the son of Ashur, and who also was the sister of Iaphlet, Shomer, and Hotham. 1. Chr. 7.32.  
Susanna, or Sues●hanna, sig. a Lily, a Rose, Mirth, his Lily, grace or Lady her grace, and good behaviour, lovely, favourable, etc.  
She was the daughter of Helchias of the tribe of juda, and wife of joachim a very great rich man, and of high reputation and honour among the jews in Babylon where he dwelled. Now she being a very fair woman, well brought up, and instructed by her parents in the law of Moses, & one that feared God. In the same first year that she was married, there were two judges made of the Ancients of the people, which resorted much to her husband joachim's house, because he was the most honourable of all others, and all they of the jews which had any thing to do in the law, came thither also unto them to have their matters heard and decided. These two judges (being wicked men) were so wounded with the love of Susanna, and burned so in lust towards her both at one time unwitting one to the other, that they witted not what to do: but neither durst tell the other his grief, nor yet for shame utter their inordinate dotage and lust unto her. And so on a day when they had sat long in joachim's house about matters of the law, and waited for to have their purpose on Susanna, and could not, they broke up and went home to dinner. And at their return again togethers, the one broke to the other their whole minds, & appointed a time when they might take her alone. And when they had espied out a convenient time that Susanna went into a fair garden that she had adjoining unto her house (as her manner was there to walk ever about noon, when her husbands Clients were all gone home to dinner:) with two of her maidens only accompanying her there, to walk & wash herself in the heat of the day: Behold these two old lechers hid themselves in the garden against her coming. And assoon as her maidens had shut the garden or orchard door, and were gone for oil and soap for their mistress, as she had commanded them: These two wicked Elders or lecherous judges, who had lain there privily hid unknown to Susanna and her maidens, like two neighing horses came upon her now being all alone, and said: Behold, the garden doors are now shut that no man can see us, and we burn in love with thee: therefore consent unto us and lie with us, if thou wilt not, we will bear witness against thee, that a young man was in the Orchard with thee, and that therefore thou sentest away thy maidens from thee, because thou wouldst commit adultery with him. And then Susanna sighed, and said, Alas, I am in trouble on every side, for if I follow your minds, and do the thing, it will be my death: And if on the other side I consent not unto you, nor do it not, yet can I not escape your hands, Well, it is better for me to fall into your hands without the deed doing, then to sin in the sight of the Lord by doing it. And with that she cried out upon them with a loud voice. And the old lechers cried out as fast against her, which clamour on both parties was so great, that it was hard among her servants without, which ran to the garden door, and burst it open for haste, to see what the matter was. And when the servants had heard the elders false report of Susanna: they being a little too hasty in believing so false a report of their mistress, were greatly ashamed of her: for there was never such a report made of Susanna before.  
So on the morrow after these two wicked judges full of mischievous imaginations against Susanna, came to joachim her husbands house, as the manner was, and there declared the matter (but most falsely) against her to her husband, and all by wrongful accusation to bring her to death, for spite that she would not consent to their devilish desires. And when she was sent for to her father's house, where she than lay, and came accompanied with her father and mother, her children, and all her kin, to be judged and arraigned before them for a breaker of wedlock, and an adulteress according to the law of God: she being a very tender person, and marvelous fair of face, stood before the two wicked judges with her face covered: But these lecherous dottards, to the end they might at the least be satisfied with her beauty, commanded to take the vail or cloth from her face, that they might fully behold her, & have a full sight of her beauty, which thing being done, to the grief of her friends, and many that stood about her: These two wicked judges stood up themselves both to be her accusers and judges, and laying their hands upon the head of Susanna (who wept and looked up to heaven, for her heart trusted in the Lord:) They said, as we were walking alone in the garden, this woman came in with her two maids, whom she sent away from her, making fast the orchard doors after them, with that a young fellow which there lay hid in the garden, start up & went unto her, & lay with her: then we which stood in a corner of the garden, seeing this wickedness, ran unto them and saw them as they were together, but we could not hold the fellow, for he was stronger than we, and got open the door and leapt out. And when we had taken this woman, we demanded of her, what fellow it was, but she would not tell us. This is the matter that we lay unto her charge, and we be witnesses of the same: Then the common sort believed them, as those that were the Elders and chief judges of the people: and so they condemned Susanna to death: whereupon her friends, yea, and all they that knew her, for sorrow began to weep and lament heartily for her. Yea, and Susanna herself than cried out with a loud voice, and made her fervent prayer unto God, saying as before in the first Lamp, Pag. 48. O everlasting God, thou searcher of hearts, thou that knowest all things before they come to pass, thou wottest that they have borne false witness against me, and behold I must die, whereas (thou Lord knowest) I never intended, or once so much as thought, much less did any such thing, as these men have maliciously imagined or invented against me. And the Lord heard her prayer: Therefore when she was led to be put to death according to her judgement, and as she was going to the place of execution, the Lord of heaven which had commpassion of this innocent woman, & never forsaketh & leaveth his, but helpeth them even then when all things seem past hope of mercy, to the great comfort of all oppressed Christians, raised up the spirit of a little young child called Daniel, who cried with a loud voice to the great admiration no doubt of all that heard him, saying: I am clean from the blood of this woman. And when the people heard that, they stayed and turned them towards the child, and demanded of him what he meant by his words: O ye children of Israel (said he) are ye such fools that without examination and knowledge of the truth, ye have condemned a daughter of Israel? Return again to judgement, for they have borne false witness against her. Then the people went back again in all haste. And the Elders took Daniel, and set him among them in judgement, who when he had commanded the two old lecherous judges that were the false witnesses, to be severed one from another, that he might examine them severally a part, he called the one of them & said unto him: O thou old cankered carl, that art old in a wicked life, and hast used thy uncleanness so long. Now thy sins and ungracious deeds which thou hast committed afore time, are come to light, for thou hast born false witness, & hast pronounced false erroneous judgement. Thou hast condemned the innocent, & hast let the guilty go free: Albeit, the Lord said: the innocent and righteous shalt thou not slay. Now then, if thou hast seen her commit this villainy, tell me under what tree of the orchard or garden thou sawest this woman and the young fellow company together? He answered: under a Mulberry or lentisk tree. Now verily (quoth Daniel) thou hast lied against thine own head. For lo, the Angel of God hath received 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 commandment of God, who said: The innocent and righteous, see thou slay not: neither shalt thou bear false witness against thy neighbour, and so he put him aside.  
Then the child called the other old dotard, & said likewise unto him: O thou seed of Canaan, & not of juda, beauty hath deceived thee, and lust hath subverted thine heart. Thus have ye long dealt with the daughter's of Israel, & they for fear consented unto you, and companied with you: but this woman being a daughter of juda, would not abide your wickedness. Now tell me under what tree didst thou take them companying together? He answered: under a Pine prune, or Myrtle tree. Very well, said Danyell. Now verily thou hast lied also against thine own life or head: therefore the Messenger or Angel of the Lord standeth waiting with the sword, to cut thee also in two, and so to destroy you both. And with that all the whole assembly cried with a loud voice, and praised God, which so miraculously had preserved Susanna that day, and saved her that trusted in him. And so fell upon the two wicked judges, who were convict by their own mouths of falsehood, and according to the law of Moses Deuter. 19.19. put them both to death for bearing false witness against their neighbour. Thus the innocent blood of Susanna was saved the same day from being spilled, in the year of the world 3518. Therefore Helchias her father & mother praised God for their daughter Susanna, with joachim her husband and all the kindred, that there was no dishonesty found in her. Dan. 13. Susanna. 1.  
There was an other woman, called Susanna, in the time of Christ, which being a godly woman, followed Christ & his Apostles diligently to hear their preaching, & ministered unto them of her substance to relieve them, so much as lay in her power, to her perpetual praise, and the great shame of many, both men and women now in the time of the same gospel, who be so far from relieving the professors thereof, that they will not vouchsafe to follow them: no nor so much as to hear them, preach they never so well, & charm the charmar never so wisely: but to their utter condemnation in the day of judgement. Luke. 8.3.  
Tabytha, is by interpretation Dorcas, that is a do, a dear, a robucke, or fawn.  
She was a certain godly woman, and a disciple of Christ, dwelling at joppa: who in her life time had been virtuously occupied, and especially in the works of mercy, relieving the poor and needy. And while Peter was preaching and doing his office at Lydda, which was a City not far from joppa, it was her chance to fall sick, and die. And when her friends after their custom had done with washing her dead corpses, and laid it forth in an upper chamber to be anointed, ready to the burial, they sent for Peter to come unto them: who being come, they had him up to the chamber, where the dead corpse lay, and where the widows came about him weeping, and laying forth the coats and other garments, which Tabytha had prepared in her life time for the poor, before him: Then Peter put them all forth of the chamber, and being alone, kneeled down and prayed, and turning him to the dead body, said: Tabytha, arise: at the which words she arose, and looked upon Peter, who then gave her his hand, and lift her up, and called the Saints and widows, and restored Tabytha unto them alive: which he did not for her own sake, but for their sakes that were alive, to the intent they might hereby have occasion to believe and glorify God the author of that miracle wrought by Peter. And this was done in the year of the world 4179. Acts. 9.36. etc.  
Tahpnes, or Taphnes, or Taphnes signi. a privy temptation, a flight, a covered banner.  
She was a Queen, and the wife of Pharaoh, that was king of Egypt, in the days of Solamon, a●d sister to the wife of Hadad, the Edomite, that first rebelled against king Solomon, whose son her nephew called Genubath she weaned and brought up in her husband Pharaos' house, among the sons of Pharaoh as one of her own. 1. Ki. 11.19  
Talitha, signi. maiden.  
She was the little daughter of jarus, one of the rulers of the synagogue, who being of the age of 12. years, fell sick, & died, & was restored again afterward at the earnest request of her father to life by jesus, speaking only these two words, Tabytha: cumi, which is by interpretation, Maiden arise: and strait ways she arose and walked: which miracle greatly confirmed the faith of her father, and all that heard thereof. Mark. 5.22.41.  
Tamar, or Thamar, signi a palm tree, or a date tree, a date, a change or exchange, bitterness, a sharpening, to displeasure.  
She was first the wife of that wicked man Er, the eldest son of judah the fourth son of jacob & Leah: & after the death of Er, whom the Lord slew for his wickedness, she was given by her father in law judah to Onan his second son to wife, and so she became wife to two natural brothers: to the end there should be seed raised up by one brother to an other brother, if the first died without issue: which order was then used in the old law, for the preservation of the stock, that the child begotten by the second brother should have the name and inheritance of the first, and this is now in the new testament utterly abolished. But Onan her husband knowing, that the seed should not be his, refused to lie with Thamar his wife: for which his wickedness, the Lord slew him also, as he had done his brother Er. Now Thamar being a widow again, and judah fearing to marry his third son unto her, lest he should die also, said to his daughter in law Thamar: Thamar, remain a widow in thy father's house, till Selah my youngest son grow up to man's state. So Thamar, for as much as she could not marry in any other family, so long as judah would retain her in his, went and dwelt a widow in her father's house, during which time Suah judah's wife also died: so that he became a widower. And when it was told Thamar, that judah her father in law was a widower, and that he had left mourning, and was gone to a place called Timnah with his friend Hyra, to see his sheepeshearers: she perceiving that Selah was not given to her in marriage, cast off her widows garments from her, and covered her with a veil, and wrapped herself, and so went disguised like a common harlot, and sat down in an open place, by the high way side going to Thimnah. And as judah her father in law passed that way, and saw one sit muffled with her face covered, like a whore, and being wonderfully blinded by God, that he could not know her by her talk to be his daughter in law, he went unto her, and said: Come I pray thee, let me lie with thee. What wilt thou give me then (quoth she) I will (quoth he) send thee a kid from the flock: Then leave me a pledge (quoth she) till thou send it. What pledge shall I leave thee (quoth juda?) thy signet (quoth she) upon thy finger, thy cloak and thy staff. He did so, and lay with her, and she was begotten with child by him at the same time, which was in the year of the world 2283. And then she arose and went and put her veil from her, and put on her widows raiment again. Afterward judah coming to his flock, according to his promise, sent her a kid by his friend Hyra: to the end no other might know of his wickedness, and gave him charge to bring with him his ring, cloak and staff, that he had left with her in pledge. Who coming to the place, and finding not the woman there: he asked of the men there about where the whore was, that sat in the high way as they came: They made answer again there was no whore there. Then Hyra returned to juda, and told him, he could not find her. Well said juda (who feared man more than God, as it appeareth,) let her take it to her, lest we be ashamed.  
Now was Tamar conceived with child, and when she had gone three months, the thing was espied, and one came and told juda, that his daughter in law Tamar had played the whore, and was with child. Then bring her forth (quoth he) and let her be burnt. Whereby we see that the law which was written in man's heart, taught them that whoredom should be punished with death: Albeit, as yet no law was given. And as she was lead forth to the fire to be burnt to death, she sent the pledges to judah her father in law, saying: by the same man to whom these things do pertain, am I with child. Then judah knowing his pledges, that is his ring, his cloak and staff, and having the horror of the sin condemning him, said: she is more righteous than I: yea she ought rather to accuse me, than I her, for she hath done this deed through my default and negligence: because I gave her not to Sela my son, as I promised. So was Tamar saved from death, and he lay no more with her. And afterward when the time came, that she should be delivered, behold there were two twins in her womb: And in her travel, the one put out his hand, and the midwife took and bound a red thread about his hand, saying: this is come out first: but when he plucked his hand back again, lo his brother came first out, And the midwife said, how hast thou broken the breach upon thee, or the separation between thee and thy brother, and his name was called Phares: that is a parting. And afterward came out his brother, that had the red thread about his had, and his name was called zarah, that is upsproonge, or rising, by whose monstrous birth, the heinous sin of incestuous adultery in the father and mother, God would should be signified to all men. Genesis 38. all. Notwithstanding, it pleased God afterward, that of this Phares her son, Christ jesus our Saviour should be borne, according to the flesh: as from the stock and line of David, by juda, which shame our Saviour Christ did take upon him to set forth his great humility: who made himself of no reputation in this world, but became a servant for our sakes: yea a worm, and no man, the reproach of men, and contempt of the people, and at length suffered the most shameful & accursed death of the cross, to him therefore of all his creatures both in heaven and earth, be rendered and given all glory, praise and thanks for ever and ever. Amen. Mat. 1.3.  
Thamar, or Tamar, the Daughter of King David, borne unto him in jerusalem, about the eight year of his reign there, and in the year of the world 3077. was so beautiful a young woman, that Amnon her half brother fell greatly in love with her: insomuch that because it was hard for him to do any thing to her, and that he could not have such access unto her, as he would, by reason that she being a virgin was so straightly kept in her father's house, as virgins were accustomed in those days: he therefore was so sore vexed, that he fell sick for love of her, and witted not what to do, until he broke his mind unto his friend jonadab, who being a subtle fellow, and understanding that he languished and pined away for love of his sister Tamar, he gave Ammon his friend this counsel, saying: lie down in thy bed, & make thyself sick, and when thy father shall come to see thee: say unto him, I pray thee let my sister Tamar come and give me meat, and let her dress meat in my sight, that I may see it, and eat it of her hand (where we see that there is no enterprise so wicked, that can lack counsel to further it.) So Amnon readily followed this lewd counsel of his friend, and went and laid him down upon his bed, and made himself very sick: which when king David his father heard, he came to visit him: unto whom Amnon then said, I pray thee O king, let Tamar my sister come, and make me a couple of cakes even some delicate or dainty dish of meat in my sight, that I may receive meat at her hand. Then David mistrusting nothing, sent home to Thamar, and willed her to go to her brother Ammon's house, to dress him meat. So Thamar went and visited her brother Ammon at her father's commandment, and dressed him certain dainty and delicate meat in his sight, and brought it him to eat: but he refused it. And because he like a wicked man was ashamed to do that before men, which he was not afraid to commit in the sight of God, he said: cause ye every man to go from me: So when every body was gone out from him, he said to Thamar, now bring me thy meat into my chamber, and I will eat it at thy hand. Now when Thamar brought him his meat, and set it before him to eat, Ammon took her, and beeganne to force her to lie with him, saying: come lie with me my sister: Then she seeing that, said: Nay my brother do not force me, for no such thing ought to be done in Israel: commit not that folly against the law, which saith: thou shalt not discover the shame of thy sister, the daughter of thy father. levit. 18.9. For if thou do, alas (quoth she) how shall I put away my shame, or whether shall I be able to go, to cover my reproach. As for thyself, thou shalt be counted as one of the fools, or as a lewd and wicked person in Israel. Now therefore I pray thee speak (rather) to the king my father: for he will not deny me unto thee. Howbeit, Ammon burned so filthily in lust towards her, that he would not hearken to her virtuous words and good counsel: but being stronger in wickedness than she, he forced her, and violently ravished and lay with her against her will, she being but fourteen years of age. And then the flame of his hot love was quenched, and the fire of his malice so kindled against her, that the hatred wherewith he now hated her, was greater than the love wherewith he before loved her. And in a rage he thrust her from him, and with currish speech said unto her: up, get thee hence out of my sight. Well (quoth Thamar) thou hast no cause thus to in●reate me: for this evil, to put me away, is greater than the other, that thou didst unto me. Nevertheless he would not hear her, and there was no remedy, but out of his house she must needs go: & therefore he called his servants and commanded them, saying: put this woman now out from me, and lock the door after her. So Thamar being shut out of his house, and for shame wist not whether to go: put ashes upon her head, and rent her gay garment of divers colours and pieces, such as the king's daughters, that were Uirgines did use to wear, and was had in greatest estimation in those days. And so went she crying home to her own brother Absoloms house: but when her father king David heard all these things, he was very wroth with Ammon. And Absalon when he understood the matter and cause of her complaint, by and by he conceiving sudden vengeance in his heart against his brother Ammon, for defiling thus his sister: yet dissembling the matter a while, till occasion served: in the mean while he comforted his sister Thamar, saying: Hath Ammon thy brother been with thee? Now yet be still my sister, he is thy brother, let not these things grieve thine heart. So Tamar remained desolate in her brother Absoloms house: who two year after took occasion to be revenged on Ammon, for this villainy offered to his sister Tamar: and at a banquet made of purpose, he caused his men to kill him, as he sat at the table, with the rest of his brethren. And this was the end of that wicked man Ammon, by God's just judgement, for deflowering so pure and godly a Virgin: but especially for committing incest so unnaturally with his own sister, to the terror of all Atheists, ungodly wretches, & incestuous livers, that abound in these days so greatly in all places, abroad and run headlong to their own damnation, without any shame, remorse or conversion, without dread either of God's vengeance to light upon them in this world, or of the devils torments to vex them in the world to come. 2. Sam. 13. all.  
Tamar the daughter of Absalon was a very fair woman also to look upon, she had a sister called Maacha, which was the wife of Roboam, king of juda, and best beloved of all his wives and concubines, as appeareth in her story. 2. Sam. 14.27. 2. Chron. 11.20. 1. Kings. 15.2.  
Taphath, or Tapheth, or Taphet, dropping, a drop, a pretty one.  
She was the daughter of king Solomon, and wife to Abinadab, one of his xii. chief officers and purveyors for his victuals in the country or region of Dor. 1. Kings. 4.11.  
Timna, or Thimna, or Thamna, signi. an image, shape, a numbering, telling, forbidding, failing, faithful, perfectness, etc.  
She was the Concubine of Eliphaze, the son of Esawe, and mother of Amaleck: of whom came the cursed Amalekites. Gene. 36.12.  
There was an other woman called Thimna, which was the daughter of Seir, an Horite, and sister to Lotan, one of the chief and mighty Princes of the Horites, with whom Esaw grew in affinity. Gene. 36.22. 1. Chro. 1.39.  
Tirzah, or Thirza, or Thersa, signi. pleasing, well liking, contenting, willing, sweet, running.  
She was the youngest of the five daughters and coheirs of zelophead, the son of Hephir, of the tribe of Manasses, the son of joseph: of her read more in her eldest sister, Mahlah's story. Numb. 26. 33.27.1.36.11.  
Triphena, signi. both one thing, as meaning returning, a nice woman, a clear, delicate and fine dame.  
Triphosa, signi. both one thing, as meaning returning, a nice woman, a clear, delicate and fine dame.  
These were two certain godly women, to whom among other godly women, S. Paul in his Epistle to the Romans, for their diligent labour in the Gospel, sendeth greeting, saying: salute Triphena and Triphosa, which women laboured in the Lord. Rom. 16.12.   

V  
Uashti, or Uasti, or Uasthi signi. drinking, bibbing, doubling, putting, flax, on the distaff.  
She was the wife of Ahasuerus, otherwise called Artaxersis, or Cambysis, king of Persia: And when on a time she made a great and princely feast and banquet of wine for all the women of the City of Susan, in the royal house of the king her husband, as he likewise did at the same time unto all the men, to show his magnificence and glory of his kingdom. So it was, that the king her husband being merry with wine, sent certain noble men about him, and commanded them to bring Queen Uashti before him, with the crown royal upon her head, that he might show the people and the Princes there assembled at the feast, her beauty: for she was a very fair and goodly woman to look upon. But the Queen Uashti refused to come unto him at the king her husband's commandment. Therefore, the king being very angry with her, in the 3. year of his reign, and in the year of the world 2610. called 7. Princes of Persia & Media, which were of his privy Council together and said unto them: What shall we do unto Queen Uashti according to the law, because she did not obey our commandment, nor come unto us when we sent for her, by commission given to the eunuchs? The Memuchan one of his seven chief Counsellors gave this advice and counsel, and said: The Queen Uashti by her disobedience hath not only done evil against the king, but against all the Princes and people that are in the Provinces of the king, for thereby hath she given an example to all the women in the land to do the like unto their husbands. For it cannot be chosen, but that the act and disobedience of the Queen shall come abroad into the ears of all women both Princesses and other, so that they shall by her evil example dare to displease their husbands: yea, and despise them also in their own conceits and opinions, and arrogantly shall say: Lo, the king Ahasuerus commanded Uashti the Queen to be brought in before him, but she came not at his sending for, nor obeyed him. So shall the Princesses and noble women of Persia, and Media this day, take first occasion hereof to do the like: And say also unto all the kings, and Princes when they hear of the act of the Queen, as she did: & then also the rest of the inferior women in the land will by continuance do the same. By which occasion much despitefulness, and wrath shall arise, and shallbe engendered & may intend, if this example go unpunished in Uasty: if it please the king therefore, let a royal decree be enacted and proceed from him, and let it be written and registered for a law inviolable, and never to be transgressed in the statutes of Persia and Media: that Uasti be divorced and come no more before the king, and let the king give her royal estate unto another of her companions, that is better than she and more worthy to be made Queen in her steed. And when this decree or statute of the king shallbe made and published by proclamation, throughout all his kingdom: then shall all women both great and small fear to offend their husbands, by following Uasties evil example, and shall give their husbands more due honour, reverence and obedience, at the least, if not for love as they ought: yet for fear of further punishment by the law as they are compelled. Which wise and grave advise of his privy counsel so pleased the king and the Princes, that the king strait ways followed the same, and put it in execution. So that the Queen Uashti was divorced from the king, & Hester received in her place: and after the law & statute made, the king sent from his court letters in divers languages, to publish the same law & statute in all his provinces, and to every people after their language, straightly charging & commanding that every man should bear rule in his own house, & that every wife should be subject to her husband, & at his commandment. Hester 1.9. etc.  
Zebudah or zebida, sig. endowed, dowment.  
She was the daughter of Pedaiah, of Rumah, & wife of josiah king of juda, and mother of Eliakim, otherwise called joiakim, whom Pharaoh Necho made king, & deposed jehoahaz. 2. King. 23.36.  
Zeresh or Sares, sig. a root, a small chain, a foreign misery or inheritance, a severed misery or heritage, a rundel or crown of unhappiness, or of inheritance.  
She was the wife of that proud and ambitious man Haman, who when he was exalted by Assuerus the king in steed of acknowledging his change and humbling himself, waxed so ambitious and disdainful, and cruel, that because Mordicay a jew would not do any reverence unto him, he wrought all the spite & malice he possibly could against him. And after that he was invited with the king to hester's feast, he for joy that he was so highly in her favour also, as he thought, went home and called for zeresh his wife, and all his friends, and told them all, how the king had preferred him to honour above other, and especially how that Hester the Queen had bid no man to her banquet but the king save him only: but sayeth he to his wife all this doth nothing avail me, nor do me any good, so long as I see that malapert jew Mordicay sit still at the king's gate, & do me no reverence as I pass by.  
Then zeresh his wife being a wicked woman, gave him as wicked counsel against Mordicay, and said: Let them make a Gibbet or a pair of gallows fifty cubits high, and to morrow speak unto the king that Mordecay may be hanged thereon. Then shalt thou go joyfully with the king unto the Queen's banquet: which wicked advise & counsel was no sooner given, but Haman her husband as speedily put it in practice, & caused a most huge pair of gallows to be made & set up for Mordicay. But when he came to the king, thinking to have begged Mordicay to be hanged, God in the mean time had so wrought in the kings heart to promote Mordicay, & that Haman contrary to his expectation was commanded by the king to do Mordicay all the honour he might, as unto the kings chiefest friend. But when he had done, the thing went so near his heart, that he hasted home again very sorrowful & sad, & told zeresh his wife & his friends all that had befallen him quite contrary to his hope: them said his wife zeresh unto him, if Mordicay thine enemy be of the seed of the jews, before whom thou hast begun to fall, thou shalt not prevail against him: but shalt surely fall before him. And as God put in the mouth of this wicked woman to speak, even so indeed the Lords decree came to pass against her husband. For afterward he was hanged upon the same gallows that she caused him to make for Mordicay, together with her 7. sons also at one time & she herself turned out of house & home, & all that ever she had confiscate & given to Q. Hester, as appeareth in the story of Esther, at large. Esther 5.10.14.6.13.  
Zeruah or Serua, sig. a woman Leper, or hornet.  
She was the wife of one Nabat an Ephrathite of zerida, & bare unto him a son called jeroboam, & when her husband was dead & she a widow, because her son was a man of strength and courage, she preferred her son into the service of king Solomon, where in process for his wisdom and valiantness, he became surveyor of the kings works for the tribe of Ephraim & Manasses, but at the last for the great offences of the king, God (among other enemies) raised up this her son jeroboam to rebel against the king his master, and after his death, advanced him to the kingdom of Israel, 1. King. 11.26.  
Zeruiah or zaruia, or zeruah, or Serua, or Seruiah with an S. si. bound, grief, distress, or trouble of the Lord, binding up, framing, shaping, etc.  
She was the daughter of Ishai, or Nahash David's father, & sister to David & Abigail, & mother of Abishai, joab, and Asael 3. valiant captains, & worthy men of the tribe of juda. 1. Chro. 2.16. 2. Sam. 17.25  
Zibiah, or zibia, or Sebia, sig. a prickette, fair, chief, standing to the Lord, willing.  
She was a woman of Beersheba, and wife of Ahaziah king of juda, & mother to joash the good king of juda, who repaired the temple of the Lord, which Athalia and her children had broken down & spoiled, and restored the true religion that Athalia had defaced and set up Idolatry. 2. Chro. 24.1.6. 2. King. 12.1.  
Zilla or Sella. sig. a shadow, a roasting, a scorching, a tingling, a setting up, a treading down, a comparing, a wicker basket.  
She was one of the two wives of Lamech, the son of Methushael, & the mother of Tubalkain, the cunning smith & brazier, & of his sister Naamah: her mates name was Adah, who seeing that all men hated their husband for his cruelty were afraid, least at one time or other he should be killed. Gen. 4.19.22.23.  
Zilpah or zelpah, zelphan, sig. the rheum, nought worth, the despising of the mouth, a slavering mouth.  
She was the maid servant or handmaid of Laban, whom he gave to Lea his youngest daughter, the wife of jacob, to be her handmaid: and when Lea had left bearing of children, she gave her maid zilphas unto her husband jacob to wife, who bore unto her 2. sons called Gad and Assur, which afterward were two of the ten tribes of Israel. Gen. 29.24.30.9. etc.  
Zipporah or Sephora, sig. his bird, fairness, pleasing, a sparrow, a trumpet, well doing, goodness, fair, early, a Goat.  
She was one of the seven daughters of Revel or jethro, or Hobab, Prince of Midian, or Ethiopia, who coming with her sisters to draw water at a well, and fill the troughs for to water their father's sheep, were resisted by shepherds that drove them away. Howbeit, being rescued by Moses, that sat there at the well, as a banished man driven out of Egypt, who rose up and defended them, they drew water enough and watered their sheep: they returned home again, their father there seeing them come sooner than they were wont to do, asked of them how chance they had done so quickly: A man of Egypt (quoth they) delivered us from the hands of the Shepherds, and also drew water enough, and watered our sheep. Then their father to declare his thankful mind, was desirous to recompense the benefit and good turn, done by Moses unto his daughters, and said unto them, where is he? Why have ye so left the man? call him that he may eat and drink with us. So they went and called Moses, who agreed to dwell with their father. And at the last their father gave this his daughter zipporah unto Moses to wife, unto whom she bore 2. sons, the one called Gershon, the other named Elezer.  
And when it pleased God to call Moses from keeping his father in laws sheep out of Ethiopia of Midian, to go into his own country Egypt, to deliver his people from the tyranny of Pharaoh, he took his wife zipporah and her two sons with him, and returned towards Egypt. And as he was by the way in a common Inn, God punished Moses so with a sore sickness, for neglecting his sacrifice of circumcision (for he had not as yet circumcised his son as God had appointed) that he had almost killed him with death. Then zipporah his wif● seeing that her husband for sickness could not, and GOD even then required it to be done, as an extraordinary act of a woman not to be followed of any other women in baptizing their own children: took a sharp knife, and circumcised or cut away the foreskin of her son, and cast it at her husbands feet, and very impatiently said unto him: thou art indeed a bloody husband unto me. So when the Angel of God's indignation that would have killed him, was departed from Moses, and he recovered of his disease, zippora again very angrily upbraided him with his negligence and said, O bloody husband: and this she said because she was driven to circumcise her child, whom her husband ought to have done long before. Whereupon Moses seeing the great impatiency of his wife zippora, fearing lest if she should go on still with him, she would be a great let and hindrance to his vocation, which was now most dangerous and troublesome, to deliver God's people from the tyranny of such a mighty tyrant and oppressor, as Pharaoh was, therefore he sent zippora his wife with her 2. sons back again unto her father jethro: where she remained till after the deliverance of the Israelites through the red Sea. And in the year of the world 2515, when she heard what God had done for her husband and for his people, she with her two sons and her father came unto her husband Moses into the wilderness by the mount of God called Horeb, where the Israelites camped, and ever after she remained with Moses her husband. Howbeit, not without some grief to Moses kindred, for afterward at Hazerotes both Miriam his sister and Aaron his brother, murmured and spoke against Moses, because he had married zippora, that was a woman of Ethiopia: but Moses being a very meek man bore with their grudgings, although he knew them, and loved his wife zippora never the less. And God being angry with Miriam, punished her with a grievous leprosy for murmuring against her brother and sister, as ye may read in her story. Exod. 2.16.4.24. 18. 2. Num. 12.1.    

Here follow the lives and stories of other women, mentioned in Scripture without name: which for the readier finding out, are set down according to the Alphabet of the names, of their fathers, mothers, masters, mistresses, husbands, diseases, cities, countries, or places where they dwelled, etc.  

A  

Abelitesse.  
THere was a certain wise woman in the city, called Abel, near to Bethmaachah in the tribe of Nepthalim, who perceiving the city to be besieged, & about to be overthrown by joab David's captain, & being ignorant of the cause went herself upon the walls of the city, & there cried out with a loud voice, unto joabs host saying: Hear, hear, I pray you, & desire joab your captain to come hither that I may speak with him. So joab being come, she said unto him, art thou joab? (yea quoth he) hear them the words of thine handmaiden said she. They spoke in the old time, saying: they should ask of Abel, & so have they continued: as if she would have said, Thou knowest joab, that the old custom is not to destroy a city before peace be offered, as appeareth by the law of arms & battle. Deut. 20.11. I therefore in the name of all the city, speak unto thee and say, I am one of them that are peaceable and faithful in Israel, and thou goest about now to destroy a city, and me a mother in Israel? Why wilt thou devour the inheritance of the Lord? Then joab hearing his fault so wisely told him by a woman, gave place to reason, and telling her the whole matter, required only him that was the Author of the treason, and said: O God forbidden, God forbid it me, that I should devour or destroy it. The matter is not so, but a man of mount Ephraim Sheba the son of Bichri by name hath lifted up his hand & rebelled against king David, deliver us him only, and I will departed from the city. If that be the matter (quoth she) behold his head shallbe thrown thee over the wall, and with that she went unto all the people, & so with her wisdom persuaded them all, to cut of the head of Sheba the traitor and cast it over the wall to joab, who strait ways raised his siege, & retired from the city, & returned therewith to the king unto jerusalem. And thus by the wisdom, policy, & valiantness of this worthy wise gentlewoman, the city and people were happily preserved from bloodshed, death, & destructinn to God's glory, the Citizen's safety, & her perpetual praise to all posterity. 2. Sam. 20.16.17. etc.   

Adulteress.  
There was a certain woman taken in adultery, & brought by the Scribes & pharisees into the Temple before Christ, as he was teaching the people, to be condemned or acquitted by his judgement, & when they had set the woman in the mids, they began thus to accuse her unto Christ and said, Master, this woman was taken in adultery in the very act and deed doing. Now Moses in the law, Levi. 20.1. commandeth us that such should be stoned, what sayest thou therefore? But jesus knowing their dissembling and hypocritical hearts, that they said this, but to tempt him, that they might have whereof to accuse him, either for breaking the law if he did deliver her, or of lightness and inconstancy, if he did condemn her, and not for any zeal of godliness or honesty, the they had to see vice and adultery punished: stooped down and with his finger wrote on the ground. And when he saw, they (being very importunate upon him) continued still ask his opinion and judgement: then jesus lift up himself & said unto them, Let him that is among you without sin, cast the first stone at her, and with that he stooped down again and wrote on the ground with his finger as before: with these words being accused with their own consciences, while jesus stooped down, the scribes & pharisees her accusers both eldest and youngest, first and last, secretly withdrew themselves one by one, and stole away out of the presence of Christ. So jesus being left alone, and the woman standing in the mids, lift himself up again: and perceiving no man but the woman left, he said unto her: woman, where are those thine accusers? Hath no man condemned thee? No man Lord (quoth she,) neither do I condemn thee said Christ: go thy way and sin no more. Which, jesus spoke not to abolish the law against Adultery, but that for his office as now was, not to meddle with such matters, but only to bring sinners to repentance, and newness of life by believing the truth, which God give us grace to do, Amen. john. 8.3. etc.    

B  

Bahumitesse.  
There was a certain man's wife in Bahurim, a city of the tribe of Benjamin, who when jonathan and his brother Ahimaas David's friends, being narrowly pursued by Absolom that would have apprehended and killed them, fled into her house, and there had hid themselves primly in a well that she had in her backside: she finding them there, and understanding the matter, went and threw a coverlet over the wells mouth, and thereupon spread a great deal of corn, that the well might not be found, nor they being therein known. So when Absoloms servants that pursued them, came to make search in her house for them, & to ask her where they were, the wife made answer and said: they be gone over the brook or water of jordan, but they giving no credit to her words, made further search for the men, and when they saw they could not find them, they went their way. Who were no sooner gone, but the wife went by and by and told jonathan and his brother thereof. Whereupon they immediately came forth of the well and went unto David. And thus God sent these 2. good men secure and relief by the means of this good wife to David's preservation in his kingdom, and his son Absoloms utter destruction, as ye may read at large in the Bible. 2. Sam. 17. 18. 19 etc.   

Woman with bloody issue.  
There was a certain woman among the jews, which was long diseased with a bloody issue, or flux of blood even the space of twelve years, and had suffered many medicines, and things of many Physicians: insomuch that she spent all her substance that she had upon Physicians, and it availed her nothing, for she could not be healed of any, but became still much worse and worse. This woman therefore, as one utterly despairing of any human help, when she heard that jesus was come into those parts where she dwelled (which was, as I take it in Decapolis by the city of Gadaris) she said within herself, I will surely go unto Christ, for if I may but touch his clothes only, I shallbe whole. So her faith that she had in Christ and not any superstitious opinion that she had to attribute any virtue to his garment, moving and emboldening her, she came and crowded in among the great press and throng of people that were about jesus, and approaching as near jesus as she could, she assured of the virtue and power of Christ to heal her, came behind him and touched but the hem of his garment, and strait ways the issue or course of her blood staunched and was dried up, and she felt presently in her body that she was healed of the plague: with that jesus immediately knowing in himself, that virtue went out of him, turned him about and said, who is it that hath touched my clothes? not I quoth on●, not I quoth another, and when every man denied that they touched him: Peter and his disciples said unto him: Master thou seest the multitude thrust, and throng thee, and tread on thee, and dost thou ask us who hath touched thee? yea quoth jesus, some one hath touched me, for I perceive the virtue is gone out of me, and then looked round about to see her that had done it. Now when the woman saw that she was not hid, & knowing what was done in her, she feared & came trembling, and fell down before jesus, and told him the whole truth before all the people, and for what cause she had touched him, and how she was healed immediately. Then jesus perceiving the great faith of the woman that brought her unto him, said mercifully unto her: Daughter, be of good comfort, thy faith hath made thee whole: go in peace, and be whole of thy plague. And the woman was made whole at that same very hour to the glory of God, and her comfort. etc. Math. 9.20. Mark. 5.25. etc. Luke 8.41.   

Diseased woman.  
There was another woman which had a spirit of infirmity, & whom Satan had stricken with a disease 18. years, & was bowed together, as she whose shows were shrunk together, & when she heard that jesus was teaching in the Synagogue on the Sabbath day, she went unto the temple and stood before him, whom when jesus saw, he having pity upon her, called the crooked creature unto him and said: woman, thou art loosed from thy disease, & so laid his hands upon her, & immediately she was made strait again, & glorified God, as all aught that receive any benefit of his mercy. Howbeit the ruler of the Synagogue taking occasion hereby to reprove Christ, for healing her on the Sabbath day, which might have been done on the week days. jesus perceiving his hypocrisy, answered & said unto him, thou hypocrite, doth not each of you on the Sabbath day lose his ox or his Ass from the stall, & lead him to water? & ought not this daughter of Abraham, whom Satan hath bound so these 18. years be loosed from this bond on the Saboth day? with which his words all his adversaries being confounded, for shame went away, but all the people rejoiced at the excellent things, & good deeds that were done by him, to whom therefore be all glory & praise for ever. Luk. 13.11.12. etc.    

C  

Cananitesse.  
There was a certain woman of Canaan a Greek, and a Syrophenisian by nation, who had a little daughter, that was very sick, and possessed with an unclean spirit, when she heard that jesus was come into the coasts of Tyrus and Sydon where she dwelled, she came to jesus and fell at his feet crying and saying: Have mercy on me O Lord, thou son of David, my daughter is miserably vexed with a Devil: but he answered her not a word: wherefore she cried the more earnestly upon him, with which her importunity his disciples being offended, they besought jesus to sand her away, because (quoth they) she never stinteth crying still after us. I am not sent quoth jesus but unto the lost sheep of the house of Israel, so the woman continued her crying, & came & worshorshipped him saying: Lord help me, and I beseech thee cast out the devil out of my daughter. And then Christ spoke unto her and said, let the children (among the jews to whom the promises were first made) first be fed, for it is not good to take the children's bread, and to cast it unto whelps, that is to strangers from the house of God, for so he spoke after the common opinion of the jews, who took strangers for no better than dogs. Truth Lord quoth she, yet indeed the whelps, eat of the croomes that fall from the children their master's table. Then jesus perceiving her faith and humility in ask but the poor croomes, and not the children's bread, granted her petition for her faith's sake, and not the request of his disciples: and said unto her, O woman great is thy faith for this saying, go thy way, be it to thee as thou desirest: the Devil is gone out of thy ●aughter. And her daughter was made whole at that same hour. So that when she was come home to her house, she found the Devil departed, and her daughter lying on the bed safe & whole, to the glory of God, & her great comfort. Mat. 15.22. etc. Mar. 7.25. etc.   

Cayphas maid.  
Cayphas the high priest of the jews had 2. maidens, who when the one saw Peter the Apostle (that followed Christ to see his arraignment before her master) beneath in the hall warming himself by the fire, among the rest of her fellows, she came unto him & beheld him wishly as he sat by the fire, & having well looked on him, she said: Thou wast also with jesus of Nazareth: but Peter, such now was his infirmity and weakness, that even to a silly wench he began to deny his master Christ before them all, and said, woman, I know him not, neither wot I what thou sayest. And with that preparing himself to fly if he were further laid unto, he went into the porch, where within a little while after, another of Cayphas maids saw him again, and affirmed, saying unto them that were there: verily, this man was also one of them that was with jesus of Galilee. But Peter still denied it, yea then began to curse himself, and forswear his master with an oath saying: I know not the man of whom you speak, & immediately the cock crew, wherewith Peter remembering himself, & being lively touched with repentance, went out & wept bitterly, that ever he so cowardly denied his Lord & master, to the 2. maidens & their fellows silly women, but this it pleased god we should have Peter for an example of our infirmity that we considering the same, may learn by his fall to depend upon God only, & not put our trust in ourselves, or in our own strength as he did. Mat. 26.69. Mar. 14.66. etc. Luke 22.55.  
When David was driven to fly from jerusalem by reason of the conspiracy of Absalon his son, he left x. Concubines behind him to keep his house, whom afterward Absalon by the wicked counsel of Ahitophel devoured, & went in, & lay with them in the sight of all Israel in a tent set up for the purpose on the top of the house: wherefore David, when he was restored to his kingdom after he came again to jerusalem, he took these x. women his concubines that he had left to keep his house, & put them in ward, & fed them, but lay no more with them: but they were enclosed and kept in perpetual prison unto the day of their death, living in widowhood. 2. Sam. 15.16.16.21.22.20.3.    

E  

Witch of Endor.  
There was a certain woman witch at Endor, a city in the tribe of Manasses, that had a familiar spirit, unto whom on a time king Saul after the death of Samuel the prophet, quite contrary to his own conscience, for he had destroyed the witches & sorceresses before, not seeking to god in his misery, but as one led by Satan to unlawful means which in his own conscience he condemned, came disguised by night to consult and ask counsel of her concerning the Philistines, whom God had raised up to be his enemies, that they made sore war against him, and said unto her, I pray thee conjecture unto me by thy familiar spirit, and bring me him up whom I shall name unto thee.  
But she not knowing him to be the king because he was so disguised, and dreading the danger of the law, which then Saul himself had made against witches, utterly refused to satisfy his desire and said: Alas thou knowest what Saul hath done, how he hath destroyed the Sorcerers, and the Soothsayers out of the land, wherefore then seekest thou to take me in a snare, to cause me to die the death. Howbeit Saul to drive her out of all doubt and fear, swore unto her by the Lord, saying, As the Lord liveth, no harm shall come unto thee for this thing, fear not. Then the witch somewhat emboldened, demanded of Saul, saying: whom shall I bring up unto thee? And Saul speaking according to his gross ignorance, and not considering the state of the godly, and Saints after this life, how that Satan hath no power over them, said to her, bring me up Samuel: so she went to work her devilish feat, & when by her figure casting she saw as she thought Samuel, she thereby descried Saul also, and knew him to be the king. Whereupon thinking herself but a dead woman for playing the sorceress, even before the king himself, she cried out to Saul, saying: Alas why hast thou deceived me, for thou art Saul the king. Be not afraid of that quoth Saul, but tell me what sawest thou? I saw said she, Gods ascending and coming up out of the earth. What fashion is he of quoth the king. And old man quoth she, cometh up lapped in a mantle. Then Saul, (in his imagination thinking it to be Samuel, although in truth it was Satan, who to blind his eyes, took upon him the form of Samuel, as he can do of an Angel of light) so soon as he saw Samuel, he bowed himself down unto the ground, in token of the reverence and honour that he had had Samuel in before when he was alive. But when Samuel & he had reasoned a while, & Samuel had denounced unto him the heavy tidings of Gods severe judgements to light upon him, to his utter destruction for his wicked life & apostasy, or revolting from God: Saul being sore frighted & astonished in his mind, with fear at these terrible threatenings of God pronounced by Samuel, in great perplexity, trembling & despair, without all remorse or grace to repent & seek for mercy, presently fainted & fell all along backward on the earth. whereupon the witch seeing him thus sore troubled, thinking that he had fainted with fasting too long, came unto him and said: See, thine handmaid hath obeyed thy voice, & I have ventured my life, & put myself in peril of death for thy sake, & done as thou willedst me: now therefore I pray thee hearken thou also unto the voice of thine handmaid, & let me set a morsel of bread before thee, that thou mayst eat, and get thee strength and courage to go on thy journey. But he refused at the first & would not eat, yet at the length being persuaded, and even compelled by the woman and his servants about him, he arose from the earth, and sat upon her bed. So when she had got him up & laid him on his bed, she dressed a fat calf and baked cakes of unleavened bread for haste, and set it before Saul and his men, who when she had thus well refreshed and cheered them up, they took their leave of her and went away the same night, and tarried not. By which example of God's heavy judgement upon Saul, we see and may learn what those foolish and vain women (or men) get for the most part, that in their troubles and misery so forsake God and follow Satan, by seeking unlawful means, even in these bright shining days of Christ's Gospel: Wherein his word that forbiddeth them such abominations, is so often preached and read: Nevertheless are not ashamed so often for every trifle to run far & near, to calkers, sorcerers, witches, enchanters, Egyptians, alcumistes, figurers, foysters, or casters, ●o understand of things lost and found, of the state of their bodies, the lives of their husbands, and their children, and the recovery of their goods, clean contrary to their duties, and as it were in despite of God's word, which utterly condemneth the same, & to the great peril of their bodies, and souls, goods, lands, and posterity, yea, utter destruction both of bodies and souls for ever in hell, without speedy repentance and conversion.   

Woman in a vision.  
Zachariah the Prophet among other his visions saith, that he saw a woman sitting in the mids of an Ephah or bushel, covered with a talon of led over the mouth of it, & also that he saw two other women with wings, like storks, bearing the same Ephah between them in the air or sky flying away with it toward the land of Shinaar, there to set or place it, which woman represented, signified the iniquity of the ungodly: which the Lord shutteth up in a measure, and keepeth it as it were in a prison, that he only can shut and open at his pleasure, so the Satan can have no such power to tempt the godly therewith, as he would feign have. And this vision of the 2. other women, doth further signify how that God can even by such weak vessels and small means, remove iniquity, with the weight of all afflictions that come thereby, from the godly to their enemies, if they repent & turn unto him, as I pray God we may have all grace to do, & that speedily, Amen. Zach. 5.6.7. etc.    


The two harlots of Jerusalem.  
In the year of the worlds creation, 3112. there came two harlots or women victuallers unto king Solomon, as he was at Jerusalem, in the beginning of his reign, and stood before him to plead for a quick child, the one woman began to accuse the other of murdering her child, and said: O my Lord, I and this woman dwell both together in one house, and I was first delivered of a child, and within 3. days after that I was delivered, this woman was delivered also, in the same house: and so we lay both in childbed together, no stranger being with us in the house but we twain, and this woman overlay her child in the night and it died, and to avoid both the shame and the punishment, due for so unnatural murder of her own child, she arose at midnight and stole away my quick child from my side, while thine handmaid slept, and laid her dead child in my bosom in steed thereof. And when I rose in the morning to give my child suck, behold he was dead. And when I had looked upon it, & well considered it in the light: I found it was not my son whom I had borne.  
Then the other harlot replied, saying: Nay it is not so as thou sayest, but this is my son that liveth, and thy son it is that is dead. No quoth the other, this is thy son that is dead, and mine it is that is alive.  
Now Solomon the king hearing their contention, how the one said the child that liveth is my son, and the dead child is thy son, and the other denied it so stiffly saying, that the dead was none of hers: but the living, and no witness nor proof of either side brought to prove their assertions, to the end therefore, that the impudency of the one trespasser should not overthrow the just cause of the innocent woman, he like a most just judge, and wise Prince, to try out the troth presently, devised & adjudged as followeth: First, he called for a sword, which being brought unto him, now take the living child (quoth he) to the servants, and divide it in twain, & give the one half to the one woman, and the other half to the other: with that the first woman that made the complaint, who was the mother of the living child indeed, having now her motherly affection, and tender compassion towards her child kindled, ●ried out, and as she that had rather endure the rigour of the law, then to see her child cruelly slain before her face: said unto the king: Oh my Lord, give her the living child and slay him not. But the other harlot most impudently said, nay let it be neither thine nor mine, but divide it: Then the king wisely understanding & observing the unnaturalness, or rather cruelty of this harlot, who had killed her child, gave this righteous judgement, and said: Give her that complained, the living child, and slay him not, for this is his mother. By which example of salomon's wisdom tried in judgement, God made it plainly appear to all the world, that he kept true promise with him, in granting him wisdom at his desire: yea it so terrified the hearts of all the hearers thereof, that for ever after they feared the king, as he in whom the very wisdom of God himself remained, and as a figure of Christ. 1. King. 3.16. etc.  
jeremy the Prophet in his Epistle to the captive jews in Babylon, maketh mention of certain impudent and common harlots, that were in Babylon in his days saying: Furthermore, the women gyrde● with cords, sit in the streets, & burn straw or bran, & if one of them be drawn away, and lie with any such as come by, she casteth her neighbour in the teeth, because she was not so worthily reputed, nor her cord broken. Baruch. 6.43.   

The description of an harlot by Solomon.  
As I was in the window of my house saith Solomon, I looked through the lettuce and saw & considered among the fools & children, a young man void of wit, and destitute of understanding, who passed thorough the streets by the corner and went toward the house of an harlot in the twilight of the evening, when the night began to be black and dark, for there was almost none so impudent, but they were afraid to be seen: and also their own consciences did accuse them that they went about wickedness, which caused them to seek the darkness of the night to cover their filthiness and sin withal.  
And behold, there met him a woman with open tokens of an harlot both in her apparel, gesture, and behaviour, for she was full of babbling, and loud words, and ready to dally, her feet cannot abide in her house, now she is without, now in the streets, and lieth in wait at every corner: So this light woman caught this foolish man and kissed him, and with an impudent face and shameless countenance, she ●ayde unto him: Come, I have peace offerings, & meat at home, prepared to make good cheer with, this day also have I paid my vows, and made satisfaction for my sins, (so holy was this harlot, as she would seem outwardly under a cloak of hypocrisy, the better to deceive others and to allure them into her snares:) therefore came I forth to meet the quoth she, that I might seek thy face, and I am glad that I have found thee: come home now I say with me, for I have decked my bed with coverings and gay ornaments of tapestry, and clothes of Egypt, yea, I have perfumed my bed with myrrh, aloes, and cinnamon: Come I say, let us therefore lie together and take our fill of love, and let us solace ourselves, and take our pleasure in dalliance, for my husband is not at home, he is gone a journey far of, and hath taken with him a great bag of money, and will not return home again of a long time, until the day appointed.  
Thus this impudent harlot with her great subtlety and craft joined with sweet words, and flattering speeches, overcame so the silly young man, that she caused him to yield, and with her dissembling lips, she so enticed and bewitched him as it were, that he silly fool, followed her strait ways home to her house, as an Ox led to the slaughter, which thinking he goeth to the pasture, willingly goeth to his own death and destruction: And as a natural idiot and fool that laugheth when he goeth to the stocks to be punished, and as a bird that hasteth to the snare, not knowing what danger and peril his life is in. Even so I say, went this besotted young man after her so long, till she had wounded his languishing liver with the dart of her filthy lust, & brought him home into her house of hell, and chamber of death & destruction, and there placed him as her guest in the deep pit of hell. Prou. 7.   

The description of the great whore or harlot of Babylon By S. john the Evangelist. Whore of Babylon.  
I saw (sayeth Saint john) a woman sit upon a scarlet coloured beast, full of names of blasphemy, which had seven heads and ten horns: and the woman sat upon many waters, and was arrayed all in purple and scarlet: and gilded with gold and precious stones, & pearls, & had a cup of gold in her hand full of abominations & filthiness of her fornications. And in her forehead was this name written: A mystery, great Babylon, the mother of whoredoms and abominations of the earth. And I saw this woman drunken with the blood of saints, and with the blood of the Martyrs of jesus. And I heard this strumpet glorify herself, and boast gloriously of her prosperity, saying in her heart: I sit and live in pleasure being a queen, and am no widow, and shall see no mourning: Yea, I saw the kings of the earth commit fornication with this whore, and the inhabitants of the earth drink, till they were drunken with the wine of her fornication, and the merchants of the earth traffic with her, and buy her ware, to make themselves rich thereby of the abundance of her pleasures, even her ware of gold and silver, precious stones & pearls of fine linen, purple, silk, scarlet, and all manner of Thymwood, vessels of ivory, and of precious wood, of brass, iron and marble: her wares also of cinnamon, sweet odours, ointments, frankincense, wine, oil, fine flower and wheat, of beasts and sheep, horses and chariots, servants and souls of men.  
And when I saw her, saith S. johu: I wondered with great marvel. But the Angel of the Lord after that he had showed me the mystery of the woman, and of the beast that bore her, told me that this whore or harlot Babylon, for her sins and abominations committed, which were all ascended and come up to heaven, shall have a great fall, and be sore plagued and tormented in one day all at once, even with death, sorrow and famine, and that she should be rewarded double according to her works, and drink the dreegges of her own cup, and be burnt with fire: for strong is the Lord which will condemn her: yea, that they that hate the whore shall with one consent make her desolate and naked, and shall eat her flesh, and burn her with fire, as God hath put in their hearts, to fulfil his will upon her. That the kings of the earth which lived in pleasure with her, also shall bewail and lament her, when they shall see the smoke of her burning. And standing a far off for fear of her torment, shall say, Alas, alas, the great City Babylon, the mighty City, how is thy judgement come even in one hour? The inhabitants and people of the world also shall run out of her and cry out mightily with a loud voice, and say: Alas, alas, it is fallen, it is fallen, Babylon the great city: is fallen, and is become the inhabitation of devils, and the hold of all foul spirits: and the cage of every unclean and hateful bird. Finally the merchants of her trash, which made themselves rich thereby: for sorrow and want of their filthy gain, shall stand a far off from her, for fear of her torment, and erye out and despair, weeping and wailing, and say: Alas, alas, the great City that was clothed in fine linen, purple, and scarlet, and gilded with gold and precious stone, and pearl how in one hour are so great riches come to desolation. And all shipmen and travailers, by sea shall fly up to the top of their masts, to see her destruction, and shall cry out when they see the smoke of her burning, and cast dust upon their heads, and say alas, alas, what City in all the world was like unto this great City: wherein all that had ships on the sea were made rich by her costliness, how in one hour is she made desolate?  
But contrariwise, the Angels told me, that the Saints and Martyrs, whom she had slain, should greatly rejoice in her destruction, and say: O heaven rejoice of her desolation, and ye holy Apostles and Prophets triumph in her overthrow: for GOD hath given your judgement on her, etc. And with that the Angel cast a great mighty millstone into the sea, saying: With such violence shall that great City Babylon be cast down: so that she shall be found no more. Revela. 17. 18. see more. 19.1.2.3.    

I  

Of the Virgins of Jabes Gilead, read in Syloe Ieptah's daughter.  
Ieptah's daughter being a very fair virgin, unknown of man, ●he only child and heir of her father, went out of her father's house in Myspheh, accompanied with divers damoiselles to meet her father, with Tymbrelles, dances and songs, (as the manner and custom of women than was after any great victory) to welcome him home from war, and to praise God for the victory given him against the Ammonites: but alas to her destruction, and her father's infamy. For her father having before made a rash vow to God, that if he got the victory, & came home in peace, he would dedicate & offer up in sacrifice unto God the thing that first came out of his house to meet him, as wickedly performed the same rash vow. And so soon as he saw his daughter come out to meet him, being now overcome with blind zeal, & little considering whether his vow were lawful or no: he rent his clothes, and said, alas my daughter, thou haste brought me low, and art one of them that trouble me: for I have opened my mouth, and made a vow unto the Lord to sacrifice unto him the first thing that meeteth me, and cannot go back: O my father quoth she, if thou hast opened the mouth so unto the Lord, do with me as thou hast promised, seeing that the Lord hath avenged thee of thine enemies, the children of Ammon. Howbeit, yet before thou perform thy vow, do thus much for me, suffer me I pray thee for the space of two months, that I may go to the mountains, and bewail my virginity together with my fellow Virgins: so jeptah gave her leave, & sent her away. And she went with her companions, and lamented her Uirginity upon the mountains, because it was counted a shame in Israel, to die without children. And after the end of two months, she returned again unto her father, who slew her, and sacrificed her according to his vow that he made: And ever after it was a custom in Israel, that the daughters and virgins of Israel, went year by year to lament the death and virginity of the daughter of jeptah the Gileadite four days in a year upon the mountains. judges 11. 34. etc.   

jeroboams wife.  
jeroboams wife when her son Abijah fell sick, at her husband's request took a present of ten loaves, cracknels, & a bottle of honey, as the custom was, and because she would not be known to be the Queen, she disguised herself, and so went unto Syloe to the Prophet Ahiiah, and there feigning herself to be another woman then the wife of jeroboam, she asked counsel of him what should become of the young man her son, whether he should live to succeed his father in the kingdoms or die of that disease. But the Prophet albeit he was blind, and his eyesight decayed for age, yet having her coming unto him revealed by God before hand, and her craft and subtlety disclosed unto him ere she came, so soon as he heard the sound of her feeete as she came in at his door he said: Come in thou wife of jeroboam, why feynest thou thyself to be another then the wife of jeroboam? I am sent to thee with heavy tidings: Go tell thy husband thus saith the Lord, that forasmuch as I have exalted thee, which wast but a servant to Solomon, from among that people, & have made thee Prince over my people Israel, etc., & thou hast not kept my commandments, but done evil above all other kings that were before thee, in committing abominations setting up Idolatry, & not only sinning thyself, but making other to sin, Therefore behold, I will bring this evil upon the house of jeroboam for his sins: namely I will cut off from him, all that piss against the wall, that is, every male even to the dogs: aswell of them that are shut up in prison and strong holds, as at liberty and abroad: yea I will sweep away his posterity, as a man sweepeth away dung or dirt, till it be all gone. And the dogs shall eat them that die in the City, and the fowls of the air devour them that die in the field: for the Lord hath said it. Up therefore, and get thee to thine house, for when thy feet enter into the City, thy child shall die, and all Israel shall mourn for him, and bury him. For he only of jeroboam shall come to the grave, because in him there is found some goodness towards the Lord God of Israel in the house of jeroboam. So jeroboams wife with a heavy cheer departed, and came to Terzah, where she dwelled: and when she came to the threshold of the door, ready to enter into the house, the young man her child died, and they buried him, and all Israel lamented his death, even according as the Prophet from the mouth of the Lord had foretold her. 1. King. 14.   

Widow of jerusalem.  
There was a certain poor widow in jerusalem, who being in the Temple at the time when the rich men and people cast in their alms into the treasury, to the relief of the poor, came also, and cast in two mites, which make a quadrin or half a farthing, into the treasury with the rest of the people: whom, when jesus sitting over against the treasury, saw and beheld: he to show he esteemeth our gifts or alms deeds by the hearts, ready will, and affection of the giver, and not by the quantity or value of the thing given, commended this poor widows offering & liberality, above the rich men's: saying unto his Disciples that were about him: verily I say unto you, that this poor widow hath cast more into the offerings of God, than all they which have cast into the treasury: for they all did cast in of their superfluity: but she of her poverty did cast in all the living that she had. Mark. 12.42. Luk. 21.1.   

jobs Wife.  
jobs wife seeing her husband visited by the hand of God, and grievously plagued with botches and biles from top to toe, began to loath and despise him, because of the loathsomeness and continuance of his diseases. And being stirred up of Satan, as an instrument to ●empt her husband job, as Eve was to tempt Adam: she knowing death to be appointed for the blasphemer, most impatiently and wickedly said unto her husband: Dost thou continue yet in thine uprightness? curse God, and die: as though she would have said, what gainest thou to serve God, seeing he thus plagueth thee, as if he were thine enemy: Blaspheme God's name, by cursing and denying him, so shalt thou be stoned to death by judgement of the law, and be quickly rid of this pain, wherein most loathfully thou languishest. But joab, like a most quiet and patient man, teaching her and us all patiently to endure the cross of affliction and hand of God, said unto her: O wife, thou speakest like a foolish woman. What? shall we receive good at the hand of God, and not receive evil also? job. 2.9.10.    

L  
There was a certain Lady, a noble Gentlewoman, which for her excellent virtue and devout godliness in religion, and bringing up her children in virtue and learning accordingly: was had in great reputation, and worthily honoured of all men, especially of the Apostles: Insomuch, that S. john, not for any worldly or private affection, but according to godliness so loved this Lady, that to her perpetual praise and all other women's good example, by imitating her virtues, he wrote a learned Epistle to her and her children, as an elect and most noble Lady: wherein he rejoiced greatly (as all godly men do) that he found her and her children walking in the truth of Christ's Gospel, and shunning the by paths of error, superstition and idolatry: exhorting her most friendly and christianly therein, that as she had begun to love and embrace the Gospel, so she and her children would still love, and continue in the constant profession of the same doctrine of Christ, which she and her children tofore had learned. And warneth her and them also to beware of deceivers, and to have nothing to do with false preachers and teachers. 2. john. 1.  

The description of the woman called the lambs wife, or Church of Christ, persecuted by that dragon Antichrist: not unprofitable to be read of women in travel, to their comfort and edification, as a lesson in prayer.  
THere appeared in heaven a great wonder saith S. john, a woman clothed with the sun, & the moon was under her feet, & upon her head a crown of xii. stars, & she was with child, & cried traveling in birth, and was pained ready to be delivered. And behold, a great red dragon with seven heads, ten horns, and a long tail that reached up to heaven, stood before the woman which was ready to be delivered, to devour her child when she had brought it forth. So she brought forth a man child which should rule all nations with a rod of iron, and her son was taken up to God, and to his throne. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her 1260. days. Then this great Dragon that old Serpent, called the Devil and Satan, which deceiveth all the world with his Angels, was cast out of heaven unto the earth for ever, by Michael & his Angels that waged battle with him. And when he saw that, he persecuted the woman which had brought forth the man child. But to the woman were given two wings of a great Eagle, that she might fly unto the wilderness, into her place where she is nourished for a tune and times, and half a time from the presence of the serpent. And the serpent seeing the woman fly away, cast out of his mouth water after her like a flood, that he might cause her to be carried away of the flood: but the earth holp the woman, for it opened and swallowed up the flood which the Dragon cast out of his mouth. Then the Dragon was more wroth with the woman, and went and made war with the remnant of her seed which kept the commandments of God, & have the testimony of jesus Christ. Revel. 12. See more chap. 19 7.21,9.   

Levites wife.  
There was in the time of judges a certain woman of Bethleem juda, who being the Concubine or wife of a certain Levit, dwelling in mount Ephraim, there played the whore with other men, and when she had done, she added one evil to an other, & for fear of punishment ran a way from her husband, and went and dwelled with her own father in Bethleem juda, from whence she came. And by that time she had continued the space of four months, it chanced at the last, that her husband riding after her, and understanding where she was come thither to her father's house with horse and man to fetch her away home to his own house in mount Ephraim, where after much entreaty, and fair promises, and sweet words used by him unto her to come away home again with him upon the Ass that he had brouht for her to ride on: She first brought him into her father's house, who very courteously entertained him for her sake, five or six days before he would suffer her to departed: afterward she being willing to come away with her husband, took her leave of her father and friends, and so departed with her husband homewards. And coming somewhat late in the night into Gibeath, a place so called in Benjamin, where the wicked men of jemeny dwelled, they were fain to sit in the street, because they could get no lodging in the Inns, until it fortuned that an old labouring man came late from his work, who espying her and a man sitting like wayfaring folk so late in the streets, went unto them, and after he understood of them what they were, and from whence they came, and whither they were going, of very courtesy & compassion he took them both home with him to his house, and gave them lodging and entertainment the best he could. But as they were at Supper making merry: behold, certain Beniamites, that is, wicked men of the City, came and like night walkers beset the house round about, and smote at the door, to the intent they might break in, and commanded the old man that was master of the house saying: Bring forth the man that came into thine house that we may know him: whereupon the old man went out of his house to pacify them and said: Nay my brethren do not so wickedly I pray you, seeing that this man is come into my house, commit not such villainy against him. Behold, rather than ye shall so do, lo here is my daughter which is a Virgin and his Concubine, them will I bring out now and humble them and abuse them, and do with them what seemeth you good, but to this man do not this villainy: but the wicked men would not be entreated, therefore the old man took the Levites wife or Concubine and brought her out unto them, and they forced her and knew her carnally, and abused her body most villainously all the night, until the morning, and in the break of the day let her go.  
So the woman came in the dawing of the day, and fell down stark dead at the threshold or door of the old man's house, where her husband was, and there lay till day light. And in the morning, when her husband arose, and opened the doors of the house, thinking to have gone his way, behold he saw his wife lie at the door with both her hands lying upon the threshold, and supposing her to have been fast a sleep: called unto her, and said, up, let us go: but she answered not. Then he stooped to take her up, and perceiving her to be stark dead, through the rapine, force & villainy of these wicked Beiamites, he laid her upon his Ass, and carried her home to his house at mount Ephraim. And as soon as he was come home, he took a knife, and cut his dead Concubine in pieces, and divided her bones and all into twelve parts, and so sent her all to be mangled unto the twelve tribes, that is to every tribe a part of her, to signify unto them the horrible murder committed by those wicked Beniamites against the law, that they might revenge it by executing due punishment upon the offenders. And all that hard thereof considered the matter, and consulting of the manner, gave this sentence, that that sin was like to the sin of Sodom and Gomorrhe: for which God rained down fire and brimstone from heaven. For there was never the like thing done or heard of, since the delivery of the people of Israel out of Egypt. And afterward the twelve tribes as soon as they understood the matter, consulted together, and sent for the Levit, the woman's husband, who came and declared the whole circumstance and troth of the matter unto them: whereupon they determined to send to the governors of the tribe of Benjamin, that they should find out the offenders, and deliver them up to the rulars of the ten tribes, to be punished with death, according to justice: but the children of Benjamin utterly refused so to do, and began to take up arms against the children of the Israelites, as maintainers of their brethren's cruel fact: but therefore they were all by God's just judgement justly plagued: for the other tribes of the children of Israel joining with them in battle, upon that occasion offered: And (after the loss of two and twenty thousand men of Israel, that were slain at the first conflict, and eighteen thousand men of Israel at the second battle, and threescore men of Israel at the third and fifth encounter, in all forty thousand and 60. men of the one side) the Israelites then at Gibea slew of the Beniamites in one day five and twenty thousand and an hundred chosen men of war, at another conflict 18. thousand, and at the last battle five and twenty thousand men, in all threescore and eight thousand, and an hundred men of the Beniamites all chosen, and valiant soldiers, and stout men of war on the other side: and went and burnt their cities, and destroyed man and woman, beast & cattle, with the sword and fire, so that this harlot's death cost the lives of an hundred and eight thousand, one hundred and threescore valiant men of war, besides an infinite number of women and children. And after this great slaughter, the children of Israel of the other tribes, made an oath and swore within themselves, by consent & solemn decree, as it were, that none of them should ever after give their daughters, or women unto the Beniamites to wives, saying, cursed be he that giveth a wife to Beniamine, so greatly did they then detest, & abhor that wicked fact, committed by the children of Beniamine against this Levites wife or concubine. jud. 19.20.   

Lot's wife.  
Lot's wife being drawn by God out of Sodom, and commanded to escape for her life, and to fly from his plagues, ready to be powered upon that city, for the abominable sins thereof, and not to look behind her, nor to be sorry to departed thence for any riches or vanity that she had or knew in the city & country: yet for all this, as she went behind her husband to Zoare in the plain, she looked back again unto Sodom, and beheld it how it burned with fire and brimstone, lamenting no doubt for the loss of so godly a city, and her wealth & possessions which she had left therein behind her. Wherefore presently by God's just judgement, for a notable monument of God's vengeance upon Sodom, and all carnal or fleshly Sodomites, as touching her body only, she was turned into a pillar of salt, and so in saving her life, she lost it through disobedience, and mistrust. Gen. 19.17.26. Whose example our Saviour Christ, speaking of the latter days, setteth before our eyes, saying: In that day let him that is in the field not turn back to that he left behind, but let him remember Lot's wife, for whosoever shall seek to save his soul, shall lose it, & whosoever shall lose his corporal life, shall get life everlasting. Luke 17.31.32.33.    

M.  

Manoahs' wife.  
Manoahs' wife, the mother of Samson, dwelled in a place called Zorah in the tribe of Dan, and having been long barren, and without any child, the Angel of the Lord appeared unto her and said: behold, thou art barren, and bearest not, but thou shalt conceive and bear a ●onne. And now therefore beware that thou drink no wine, nor strong drink, neither eat any unclean thing, for lo thou shalt conceive and bare a son, and no razor shall come on his head: for the child shallbe a Nazarite, that is, one separate from the world, and dedicate unto God from his birth, and he shall begin to save Israel out of the hands of the Philistines.  
Then the wife came and told her husband saying, A man of God came unto me, and the fashion of him was like the fashion of the Angel of God exceeding fearful (for flesh and blood to behold:) but I asked him not whence he was, neither told he me his name. But he said unto me: Behold, thou shalt conceive & bear a son, and now thou shalt drink no wine nor strong drink, neither eat any unclean thing, for the child shall be a Nazarite to God, from the birth to the day of his death. Then her husband and she showing themselves ready to obey God's will, and desiring to know further, prayed unto the Lord and said: I pray thee my Lord, let the man of God whom thou sentest, come again now unto us, and teach us what we shall do unto the child, when he is borne. And God heard their voice, and the Angel of God came unto the wife as she sat in the field alone without her husband: then she ran home in all haste to show her husband, and said unto him: behold the man of God hath appeared unto me again, that came unto me to day. With that her husband arose, and went with his wife unto the man, and said unto him: Art thou the man that spakest unto this woman? Yea (quoth the Angel.) Now then said Manoah, let thy saying come to pass: but how shall we order the child, and do unto him when he is borne? The woman thy wife (quoth the Angel) must be ware of all that I said unto her: she may eat nothing that cometh of the vine tree, she shall not drink wine nor strong drink, nor eat any unclean thing forbidden by the law. Let her observe all that I have commanded her. The Manoah entreated the man of God to tarry and eat with him: but the Angel refused, saying: though thou make me abide with thee, I will not eat of thy bread: but if thou wilt make a burnt offering to God, offer it unto the Lord. Then what is thy name (quoth Manoah) that when thy saying is come to pass, we may honour thee? Why askest thou after my name (said the Angel) which is secret or marvelous? Then Manoah offered his burnt offering unto the Lord, and the Angel did wondrously, whiles Manoah and his wife looked on, for God sent fire from heaven, to consume their sacrifice to confirm their faith in his promise, and when the flame went up towards heaven, from the altar, the Angel of the Lord ascended up in the flame: which when Manoah and h●s wife beheld, they fell on their faces unto the ground, and worshipped God: for than they knew that it was an Angel of the Lord, that so appeared unto them. And Manoah said unto his wife, we shall surely die, because we have seen God: but his wife said unto him, if the Lord would kill us, he would not have received a burnt offering, and a meat offering at our hands, neither would he have showed us all these things, nor would have told us any such, as if she would have said: these graces that we have received of God, and his accepting of our obedience, are sure tokens of his love towards us, so that nothing can hurt us. So the Angel of the Lord did no more appear unto Manoah and his wife. And afterward at the time appointed, his wife bore a son, and called his name Samson, and the Lord blessed him, and the spirit of the Lord so strengthened him that he grew & became a mighty strong man in the house of Dan. And when he fell in love with a woman, one of the daughters of the Philistines in Timnah, he came & told his father and his mother, and asked their counsels, first saying I have seen a woman in Timnah, of the daughters of the Philistines, now therefore, give me her to wife: but his father and mother not knowing that this was the secret work of the Lord in Samson, did justly reprove their son Samson, & said: is there never a wife among the daughters of thy brethren, and among all my people for thee to take, but thou must go to take a wife of these uncircumcised Philistines? No (said Samson) give me her, for she pleaseth me well,: than his father and mother went with him to Timnah, where by the way he killed a young Lion that roared upon him, without any weapon, & never told his father and mother what he had done: & when his father & mother were come to Timnah, to common & talk of the matter with the friends of the woman, which was so beautiful in Sampsons' eyes: Samson their son went unto the dead carcase of the lion which he had slain, & therein finding a swarm of bees, & honey in the lions body, took thereof in his hand, & came to his father & mother, & gave unto than to eat, but told them not where he had it: so the matter of marriage being bargained upon by his father & mother, & the woman's friends, they married their son Samson at his own liking & choice, & after the wedding feast (as the manner is) his father & mother returned home to their own house in Zorah near to Eshtaol. jud. 13.14.   

Michas mother.  
Michas mother, being an old Idolatress and superstitious woman dwelling in mount Ephraim in the days of Othniel, judge of Israel, on a time was rob by her own son Micha, of a xi. hundred shekels of silver, which amounteth in our money to the sum of lxxxi. pound xiii. ●, iiii. ●. or there about, which she had laid up of purpose to make an Idol therewith. And when she miss her silver, she so cursed & banned the thief that had taken it away, in the hearing of Micha her son, that he could not choose for his mother's quietness sake, but confess the felony, & bewray himself unto her, that he was the thief, and therefore said unto his mother, The xi. hundred shekels of silver which were taken from thee, for the which thou curse●t and spakest so ill, even in my hearing: behold the silver is with me, I took it and have it yet in my possession. Then his mother was glad to hear that news, and rejoiced greatly, saying unto her son: Blessed be thou my son of the Lord. And when he had restored the silver again unto his mother, she said unto him, I had dedicated this silver to the Lord of mine hand for thee my son, to make a graven & molten Image thereof. Now therefore I will give it thee again: so contrary to the commandment of God, & true religion she took 200. of the shekels of silver, & gave them to the founder to make thereof a graven & molten image, which being done, she gave it to the idolater Micha her son, with whom ever after it remained to the offence & destruction of many Israelits, who thereby forsook the Lord & his true worship, & fell to Idolatry. judg. 17.1.   

Mourning witches.  
There were among the jews at jerusalem in old time, certain foolish women, whom of a superstition they especially appointed & hired once a year, yearly to go into the temple, & there in the night with feigned tears to mourn and bewail the death of one Tammuze, the great prophet of the Idols long since dead and buried, which superstitious women mourners, by reason of the custom in process of time, made an art & occupation of feigned mourning, insomuch as they were not only hired at every calamity that happened among the people to lament for the same: but also they taught their daughters & other men & women to weep, & mourn with feigned tears for the dead, & other their miseries● of with superstitious & Idolatrous women mourners the Lord by his prophet jer. in deriding, mocking & reproaching his people the Jews, who could not lament their own sins speaketh thus: Thus saith that Lord of hosts, take heed & call for the mourning women, that they may come & send for skilful women, that they may come and let them make haste, & take up a lamentation for us, that our eyes may cast out tears, and our eye lids gush out of water, for a lamentable noise is heard in Zion crying, how are we destroyed and utterly confounded? for we have forsaken the land, and our dwellings have cast us out [as though they were weary of us, because of our iniquity: as they did in the last Earthquake 1580. when the neighbours on both sides of the streets ran out of their houses for fear they would fall upon them, and met together in the midst of the streets, amazed at the terrible judgements of God then presently shaking the earth and driving them out, the which day and time I pray God give us grace always to remember, that with the five wise virgins, we having & bearing Lamps full of oil in our hands, we may so watch and expect the coming of the bridegroom, that we may be readily prepared to meet him and be found worthy through his merits to return with him unto the wedding.] Therefore hear the word of the Lord ye women, and let your ears regard the words of his mouth, and teach your daughters to mourn, & every one her neighbour to lament, for death is come up into our windows, & is entered into our palaces to destroy the children without, and the young men in the streets etc. Jere. .9.17.18.20.  
Again, the Prophet Ezechiel was showed in a vision, the superstition & abomination of these Idolatrous women, as they sat in the temple of jerusalem saying: And the Lord caused me to enter into the entry of the gate of the Lords house which was toward the North, & behold there sat a woman mourning for Tammuze. Ezech. 8.14.   

Let mothers read this after the death of their children, especially newly married, and be comforted.  
Mourning mother.  
As I lay in a trance in the field (saith Esdras) I saw in a vision, a woman which mourned sore, and lamented with a loud voice, and was grieved in heart and rend her clothes, and she had ashes on her head. Then I left my thoughts where I was occupied, and turned me unto her to commune with her and said: Wherefore weepest thou? why art thou so sorry in mind? O sir (quoth she) let me alone, that I may bewail myself, and increase sorrow, for I am sore vexed in my mind, & brought very low, what aileth thee (quoth Esdras) tell me? I ●hy servant (quoth she having an husband) have been barren, and have had no child this thirty years, and every hour and every day these thirty years, I pray to the most high God, day and night for a child. And after thirty years God heard me thine handmaiden, and looked upon my misery, considered my trouble, and gave me a son, and I was glad of him: so was mine husband also, and all they of my country, and we gave great honour unto the almighty. And I nourished him with great travel, so when he grew up and came to take a wife I made a feast: but when my son went into his chamber, he fell down and died. Then we all overthrew the lights, and all my neighbours rose up to comfort me: so I rested till the second day at night, & when they had all left of to comfort me, that I should be quiet: the● I rose up by night, and fled, and am come into this field, as thou seest, from whence I am not purposed to return again into the city: but to remain here, and neither to eat nor drink, but continually to mourn and fast until I die.  
Then Esdras seeing the woman's great folly and desperate mind, began to comfort her, and very angrily spoke unto her and said: thou foolish woman above all other, art thou so sorry for one son? What if thou have lost the fruit of thy womb, which thou hast brought forth with heaviness, and bare with sorrows? wilt thou thus waste and consume thyself with excessive mourning, for that which thou canst not help, & strive against the almighty, who hath caused thy son to return into the earth from whence he came? Oh do not so foolishly, but withhold thy sorrow in thyself, and bear constantly that which cometh unto thee, for if thou allowest God's purpose & receivest his counsel in time, thou shalt be commended therein leave thy mourning therefore arise & go thy way now into the city to thine husband: I will not (quoth she) I will not go into the city, but here will I die.  
Then Esdras seeing her desperate misery, was the more earnest to comfort her, and continued his speech more and more unto her and said: O do not so woman, but be counseled. Shake off thy great heaviness, and put away the multitude of sorrows, and be of good comfort, that the almighty may be merciful unto thee, and the the most high may give thee rest and ease, from thy labour and sorrow which thou endurest.  
But while I was thus talking with her, & comforting her, saith Esdras, behold her face and beauty shined suddenly, and her countenance became so bright, that I was afraid of her, and musing what it might ●e, immediately she cast forth a great voice, and very fearful, so that the very earth shaken at the noise of the woman. And I looked, but behold the woman vanished away, and appeared no more but in her place there appeared a city builded, then being more afraid, I called for the Angel Uriel to understand this vision, who presently came unto him, and told him the solution and meaning thereof: namely, that the woman was Zion wherein there was no offering offered for 30. years space, but after 30. years it was built up by Solomon, who offered offerings, & so the barren city bore a son. The inhabiting of jerusalem, was signified by her nourishing of her son: And the fall that came to jerusalem, is the death of her son in his wedding chamber: her mourning representeth the lamentation of the people for the destruction of God's temple and city: and Esdras comforting her declared his sorrow, grief, and sufferings for her misery, for which cause God showed him the clearness of her glory, & the fairness of her beauty, even the restoration of the temple & city of God into a better form, etc. 2. Esd. 9.38.10. etc.   

Machabitesse.  
In the year of the world's creation 3964. there was among the Machabites or jews, a righteous & godly woman (whose name was (Hanna) as josephus saith fol. 4. a) And who with her 7. sons, were all taken and compelled by the cruel tyrant Ant●ochus and uncircumcised king of the Macedonians, against God's law to cast swine's flesh, and were tormented with scourges and whips. Which woman their mother was marvelous above all other, & worthy of honourable memory. For when she saw her seven sons slain within the space of one day, she suffered it with a good will, because of the hope that she had in the Lord, yea she exhorted every one of them in her own language: and being full of courage & wisdom, stirred up her womanly affection with a manly stomach, & said unto them: I cannot tell how ye came into my womb, for I neither gave you breath nor life: it is not I that set in order the members of your body: but doubtless the creator of the world, which formed the birth of man, & found out the beginning of all things, will also of his own mercy give you breath & life again, as ye now regard not your own selves for his laws sake.  
With which her words and oration made unto her children, the king being displeased, and thinking himself greatly abused, and injuried thereby, in that contrary to his expectation she rather encouraged them to death,, then dissuaded them as he looked, after many terrible threatenings and fair promises made unto her youngest son to convert & eat: when he saw it would not be for any thing he could do, he called his mother, and with many words and fair promises exhorted her that she would counsel the young man to save his life. So she promising the king that she would give her son the best counsel she could, turned herself unto him: laughing the cruel tyrant to scorn, and spoke in her own language unto her son and said: O my son have pity upon me thy mother, that bore thee ix. months in my womb, and gave thee suck three years, and nourished thee, & took care for thee unto this age, and brought thee up: I beseech thee my son, look upon the heaven 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, fear not this hangman: but show thyself worthy such brethren by suffering death, as they have done before thee, that I may receive thee in mercy with thy brethren: when she had spoken these words, her son by and by called for the Executor, and offered himself body and life to die for the laws of his God, as his brethren had done etc.  
Then the king being kindled with anger, raged more cruelly against him then the other, and took it more grievously that their mother had so often mocked him: so he caused her youngest son to be most cruelly handled & put to death, than any of his brethren. And last of all after her sons were this all slain and martyred: She also their mother suffered death & martyrdom, & patiently, constantly, & holily, died in the same opinion and religion for maintaining of the law of God. 2. Mach. 7. joseph. fol. 202.   

Machabites.  
There were also before these, two other women of the Machabites, who because they had circumcised their sons, according to God's law contrary to the commandment of this cruel tyrant Antiochus, were brought forth with the babes hanging at their breasts, and after they had led them round about the City for example to others, they were cruelly ●ast down headlong over the walls with their children sucking at their breasts, & so both mothers and babes perished, and were most butcherly slain & martyred for the laws of their God. 1. Mach. ●. 63●2. Mach. 6.10.    

N  

Widow of Nahim.  
In the City of Nahim a Town of Galilee, in the tribe of Isachar hard by Tyberias, there was a certain widow who having but one only son left her to comfort her after the death of her husband, it pleased God that it fell sick and died. And as she was following the corpse out of the gates of the City to the burial, so it was that jesus by God's providence came and met her, and when the Lord saw her mourn and take her sons death so heavily as she had great cause, he had compassion on her, and said unto her: Woman, weep not, and commanding them that bore the corpse to stand still, he went and touched the coffin, & said unto her dead son: Young man I say unto thee, arise, with that only word of Christ, her dead son sat upright in the coffin, and began to speak. Then jesus del●uered him to his mother, to her great comfort, and his everlasting glory. Luke 7.11.12.13.    

P  

Pathroitesse.  
In Pathros a City of Egypt there were certain superstitious and Idolatrous women of the jews, who when they heard the Prophet jeremy from the mouth of the Lord preach unto them there, & reprove them for their Idolatry, with many threatenings of God's plagues to light upon them, unless they did turn and repent in time.  
These wicked women standing by, set light by the threatenings of the Lord uttered by his Prophet, and most impudently answered jeremias, saying: The word that thou hast spoken unto us in the name of the Lord, we will not hear it of thee. But we will do whatsoever thing goeth out of our own mouth, as to burn incense to the Queen of heaven, and to pour out drink offerings unto her, as we have done both we and our fathers, our kings and our Princes in the city of judah, and in the streets of jerusalem, for than had we plenty of victuals, and were well, and felt no evil. But since we left of to burn incense to the Queen of heaven, and to pour out drink offerings unto her, we have had scarceness of all things, and have been consumed by the sword & by famine. And when we burn incense to the Querne of heaven, and powered out drink offerings unto her, did we make h●r cakes to make her glad, and power out drink offerings unto her without our husbands consent? as if they should say, no we did it by their sufferance: where we may learn, how great danger it is for the husbands to permit their wives to do any thing, whereof they be not assured by God's word: for if they do, their wives thereby will take occasion to justify their doings, as these superstitious women here did: for which folly, & wickedness in the wife, the husband shall assuredly give an account before God, who will not only punish the women, but their husbands also, which have suffered this superstition and error in their wives without reprehension.  
Then the Prophet jeremy, perceiving these Idolatrous women to esteem religion by their belly, and so greatly to dishonour God, by attributing his works to their Idols, and seeing their extreme madness and impudency that they were fallen into, by declining from GOD, to follow their own fancies, even to justify their idolatry, and wickedness in worshipping the sun, moon and stars, against GOD and his Prophets: The Prophet I say spoke again unto the women and their husbands, gave them this answer and said: Hear the word of the Lord ye women, thus saith the Lord: Forasmuch as ye and your wives have committed double evil in making wicked vows, & in performing the same spoken with your mouths, and fulfilled them with your hands saying: We will perform the vows that we have vowed, to burn incense to the Queen of heaven, and to power out drink offerings unto her. Therefore behold, I have sworn saith the Lord, by my great name, that my name shall be no more called upon by the mouth of any man (or woman) in judah in the land of Egypt, as to say, the Lord liveth, yea behold I will watch over them for evil and not for good, and all the men, women, & children of juda that are in Egypt, shallbe consumed by the sword, & famine, till they be utterly destroyed. etc. jere. 44. Also jer. saith, that in Babylon there were certain superstitious & Idolatrous women, and the menstruous women, and they that lay in childbed came, and brought gifts to the Idols of silver, gold, and wood, & touched the sacrifices offered to Idols, which gifts so offered, the Priests gave unto their wives to clothe them, and their children, and to lay up to use at their pleasure: but unto the poor and sick, they gave nothing. Baruc. 6.27.28.29.32.   

Pharaos' daughter.  
Pharaos' daughter, after that her father the king of Egypt had most cruelly caused the Hebrew women to cast their men children into the water to be drowned, upon a time went down to wash herself in the same River whereinto their children were thrown and as she walked by the River side, she espied an Ark or Cradle of wickar, lying among the bulrushes, and sent one of her maids, that were there with her, to fetch it and draw it out of the water: and when they brought it unto her she opened it, and when she saw therein a fair young babe, and a man child, and heard it cry and make piteous moan for the mother and sustenance: she had compassion on it and said: surely this is one of the hebrews children. Then the child's sister Miriam, standing a far off, to watch what would become of the child, seeing it so taken up by women: ran unto them, and not revealing unto them whose child it was, said to Pharaos' daughter: shall I go and call unto thee a nurse of the Hebrew women to nurse the child? yea (quoth Pharaos' daughter) go. So the maid went, and called jochebed hers and the child's mother, to whom Pharaos' daughter said: Take this child away, and nurse it for me, and I will reward thee. So the woman took her own child, and nursed it, and when the child was grown, she brought him unto Pharaos' daughter who called his name Moses, because (said she) I drew him out of the water, and ever after she took him as her son: & so by God's providence, she contrary to her father's cruel commandment preserved him, who afterward became the destroyer of her father & preserver of God's people. Exod. 2.5.6.7. etc.  
There was another Pharaos' daughter which was wife unto Solomon, for whom he made a very stately & princely house like unto the forest of Libanon, or salomon's porch, into the which also in the year the world 3131. she came from the city of David, & there dwelled after the Solomon her husband had finished all his building, as ye may read. 1. King. 7. 8● & 9.24.   

Philip's daughters.  
Philip the Euaugelist which was one of the seven. Deacons, & dwelled in Cesaria, had iiii. daughter's virgins which did prophecy. Acts 21.9. And were buried with him in Hierapolis a city of Phrigia, as saith I●idorus, and Fox. pag. 53. cul. 1.2. Edit.   

Maid of Philippi.  
In the City of Philippi a town in Macedonia, there was a certain Maiden dwelling with her mistress, which maiden had a spirit of divination and could guess afore hand, and foredeeme of things past, present, and to come, which knowledge in many things God permitted to the Devil, by means whereof this maid gate her mistress much vantage with divining. And when on a time Paul and Sylas were come into that City to preach Christ, and went to pray, she by chance met with them, and followed them crying and saying: These men are the servants of the most high God, which show unto us the way of salvation. And thus did she many days, but Paul at last being offended with her, and grieved at the subtlety of Satan in her, lest by her confession it might seem that Satan and the spirit of God taught both one doctrine, he turned about unto the maid & said unto the evil spirit within her: I command thee in the name of the Lord jesus Christ that thou come out of her, and forthwith the spirit of divination came out of her in the same hour. Now when her mistress saw that the hope of their gain was gone, they for very anger caught Paul & Sylas, and drew them before the rulers and there accused them, as jews and troublers of the City, preaching ordinances not lawful for them to observe. By means of the false and slanderous report of this maids mistress and other, that holy men Paul and Silas were condemned for seditious men, beaten with rods, and put in the stocks in prison, where they lay fast locked in stocks and irons, till God delivered them. Act. 16.16. etc.   

Phineas wife.  
Phineas wife being great with child, and near her travel, when she heard the report that the Ark of God was taken, and that her father in law Ely the high Priest of the Lord, and her husband his son were both suddenly dead: she bowed or settled herself towards her labour, and traveled with child, her pains with that, fright and fear came so sore upon her, and about the time of her death, as she through sore labour was a departing this life, the midwifes and women that stood about her comforted her saying: fear not, for thou hast borne a son. But she answered not, nor regarded it: but to declare her great sorrow, and feeling of God's judgements to light upon his people, she named the child jochebed, saying and repeating twice together these words. The glory is departed from jesrael: The glory is departed from Israel, for the Ark of God is taken, and this she spoke because the Ark of God was taken, and her father in law, and her husband dead. And so she gave up the ghost, and died in child bed. 1. Sam. 4.19.   

pilate's wife.  
pilate's wife, being moved by God to defend Christ's innocency: sent unto her husband so soon as he was set upon the judgement seat, to examine, adjudge, and condemn Christ, saying: Have thou nothing to do with that just man: for I have suffered many things this day in a dream by reason of him. Howbeit for all this her good counsel given unto her husband, he like a wretch, clean contrary to his own conscience, proceeded against Christ in judgement, and condemned him to death, to his great condemnation. Math. 27.19.   

Potiphars' wife.  
Potiphars' wife, (called after some Memphetica) being a very incontinent woman, cast her eyes upon joseph, and being incensed with inordinate lust and love towards him: because he w●s a very fair man and welfavourd person, she flattered him long, and at the last, contrary to all womanly shamefastness, she desired his company unlawfully, and said: joseph come and lie with me. But joseph fearing God, refused to satisfy her request, or to offer his master that villainy, and said unto her: behold my master knoweth not what he hath in the house with me, but hath committed all that he hath into mine hand. There is no man greater in his house then I, neither hath he kept any thing from me, but one●● thee because thou art his wife, how then can I do this great wickedness, and so sin against God?  
Nevertheless, his mistress continually tempted and alured him day by day to incontinency: But yet joseph being ever preserved by the fear of God against her continual assaults and flattering promises, would in no wise consent to lie with her. No, nor be so much as in her company: because he would as much as in him lay avoid the occasion of evil. Now when his mistress saw she could not prevail with him by flattery and fair speech: she fell to open force and violence, and from thence to tyranny and oppression. For when on a certain day, joseph entered into the house, every body being from home save she, and went into a secret place to do his easement, she lurking in a corner, watched his coming, and as he passed by her, she reached after him, and caught him by the cloak, & pulled him nill he will he unto her, saying: Sleep with me: But joseph being stronger than she, wound away from her, and leaving his cloak in her hand, he fled and got him out from her as fast as he could. Now when she saw that he was fled and gone, and that her folly & wickedness would be bewrayed by his cloak th●t he had left behind him in her custody: She subtly devised with herself that it was best for her to bewray him first, to save her honesty, and so joining extreme impudency and craft to her incontinency and licentious life, she cried out, and called for her men in the house, and told them, saying: Behold my husband hath brought an Hebrew man into our service to mock us and to do us villainy and shame, who came into me here being all alone, and would have lain and slept with me, had not I lift up my voice and cried as loud as I could: but when he heard me so cry, then for haste he left his garment behind with me, & fled away and is gone out. So she laid up joseph's garment by her until her Lord and husband Potiphar came home. And then at his return, she up and told him also the same false tale of joseph, saying: The Hebrew servant which thou hast brought unto us, came into me (in thine absence) to mock me and do me villainy and shame. But as soon as I lift up my voice and cried, he left his garment with me, and fled out with speed. When Potiphar heard his wife thus report of joseph his servant, whom he so much loved and trusted: he being too light of credence so soon without further and better trial, to believe the false and slanderous report of his wife, began to wax wroth with joseph, and now causeless turned his good opinion of joseph into jealousy, his love into hatred, and his trust into tyranny. For presently upon his wives suggestion, he apprehended joseph, and for the harlot his wives sake, he cast poor innocent joseph in the prison, where he lay fettered with irons in the stocks, and was very evil entreated for the space of three years, until by God's providence, he was delivered by Pharaoh, king of Egypt. Gen. 39.7. etc.    

Q  

Queen of Saba.  
Queen of Saba, or of Ethiopia, dwelling in the South parts of the world far from jerusalem: when she heard of the great fame of king Solomon, that went far and near over all the world, concerning the name of the Lord, his wisdom and high favour that he was in with the Lord: She came in the year of the world. 3137. with a very great train from the uttermost parts of the earth to jerusalem to prove Solomon with hard questions, and to know whether his wisdom were so great as the report was: and having brought with her great and many presents to give him, as namely much gold, precious stones, and sweet odours, she came to Solomon and communed with him of all that was in her heart: unto whom Solomon declared all her hard questions, neither was there any question so hard propounded by her, but Solomon did resolve and expound it unto her. Now when she saw his wisdom, his stately buildings, and the whole trade and goodly order of his house in every thing, she was greatly astonished, and said unto the king: It was a true report that I heard in mine own land of thy sayings, acts, and wisdom: Howbeit I believed not this report, till I came and mine eyes have seen it, and now behold I must needs confess that the one half of thy great wisdom and prosperity was not told me. For thou far exceedest the fame that I heard of thee, and hast more wisdom and prosperity than was reported. Happy are thy men, and happy are these thy servants which stand before thee alway and hear thy wisdom. Blessed be the Lord thy God which loved thee, to set thee on his throne of Israel as king in stead of the Lord thy God: because the Lord thy God loveth Israel for ever to establish it: therefore hath he made thee king over them to execute judgement and justice, and to do equity and righteousness. Then she gave the king sixscore talents of gold, and all her precious stones, and sweet odours that she had brought, neither was there such sweet odours since, as the Queen of Sheba gave unto the king. And Solomon the king beside that which of his kingly liberality for recompense of that treasure which she brought gave unto the Queen of Sheba every pleasant thing that she asked, and so she returned and went with all her servants home to her own country. 1. King. 10. 1. 2. Chron. 9.1.  
Whose fact, and not whose person, our Saviour Christ himself commendeth and recited to condemn and rebuke the unfaithful jews that would not believe him without signs and tokens, saying: The Queen of the South shall rise in judgement with this generation, and shall condemn it: For she came from the uttermost parts of the earth, to hear the wisdom of Solomon, and behold a greater than Solomon is here. Math. 12.42. Luke 11.31.  
And it came to pass as jesus said these things, a certain woman of the company lift up her voice, and said unto him: Blessed is the womb that bore thee, and the paps which thou hast sucked: but Christ perceiving that she omitted the chief praise which was due unto him, gave her a privy taunt, and said: Yea rather blessed are they that hear the word of God and keep it. (For they are blessed in deed to whom he communicateth himself by his word. Luke 11,27.    

S  

Samaritesse.  
IN Samaria a City of Syria adjoining to judea, and the chiefest City of the ten tribes. There was a certain poor widow which had been sometime wife to one of the sons of the Prophets: who in his life time being fallen in debt not by unthriftiness, but by the hand of God, died and left her very poor and not able to pay his creditors, who nevertheless being very cruel towards her, and coveting to have her children serve it out as slaves unto them, when she heard that Elisha the Prophet was come into the City Samaria, she came crying and making great moan unto him, and said: Thy servant mine husband is dead, and thou knowest that thy servant did fear the Lord, and the creditor is come to take my two sons to be his bondmen. Then Elisha being moved to pity her misery, demanded of her and said, What shall I do for thee? tell me, What hast thou at home? Thine handmaid quoth she, hath nothing at home save a pitcher of oyle● Go thy way said Elisha and borrow as many empty vessels among thy neighbours as thou canst get, and when thou comest home & hast shut thy door upon thee: power out the oil that is in thy pitcher into all those empty vessels, till they be all full, and then set them aside. So the poor widow departed, and did as Elisha bade her: And when the empty vessels were all full, she said unto her sons, bring me yet an other vessel. There is no more quoth they, and with that the oil in her picther ceased to augment and increase in the vessels.  
After this she went and told Elisha the man of God, that she had done as he bade her: Now go said Elisha, and sell the oil in the vessels, and with the money that ariseth thereof, pay thy husbands creditors, and them that thou art in debt unto, and live thou and thy children on the rest. 2. King. 4.1. etc. By which story, the holy Ghost doth give us to understand, that God never faileth to provide for his servants, their wives and children, if they trust in him, that his doctrine and profession should be kept without slander. And that he suffereth his children many times to be brought to extreme necessity and poverty, as he did this poor man and woman before he succoured them, to the intent, that afterward being helped and restored by him again, they might have the more ample cause to praise his mercy.  
When Benhadad king of Aram, had besieged Samaria so long, until the famine was wonderful great: and that an Ass' head was sold for fourscore pieces of silver, to eat for want of victuals, and the fourth part of a kab of doves dung was sold for five pieces of silver, to burn for lack of wood: Behold, as jehoram the ungodly king of Israel was going upon the walls of the City to look unto his affairs, there cried a certain woman of the City unto him, and said: Help my Lord O King, whose voice being heard, the king began to wax angry, and in stead of comfortable words he being moved, gave her reproachful speeches, (thinking in deed she had called unto him for that which he had not, namely for sustenance and victuals, which as then was very hard for him to give, because they were all spent) & said unto her: Seeing the Lord doth not secure thee, how should I help thee with corn or wine, or any other victual? for as thou knowest there is no such things left among us. Then the woman answered, my Lord O king, I ask of thee neither victuals, nor sustenance: therefore the king said unto her again: Woman, than what aileth thee, and what wouldst thou have? O king quoth she: there is a controversy between me and another woman one of my neighbours, about a bargain or covenant. For we made this contract or covenant between us, that we would eat our children, one one day, and another another day: so I in good faith stood to my promise, and killed my son and sodde him, and we have eaten him together: but this woman now when the day came that we should eat her son, she hath craftily conveyed him away, and hide him from me, either to spare his life for compassion and natural affection, or for to satisfy her own hunger, and to eat him alone without me, and so she hath broken her covenant, and is departed from her promise, whereby I am like to perish for hunger, unless thou O king give sentence and judge my But the king abhorring so unnatural & wicked a contract or bargain, could in no wise ratify the same, nor allow thereof. For what is more horrible than to receive into the belly again the children once brought up, & to bury their bowels even in their own bowels, thereby making that their grave which was their nourishment. Therefore when the king heard these unnatural words and cruel contract of the women, he feeling the judgements of God fallen upon him and his people for his wicked life, rend his clothes, and put on sackcloth in sign of sorrow and lamentation. For now was the curse of God against the contemners and despisers of his law performed, which he threatened Leuit. 26. where he saith: Ye shall eat the flesh of your own sons, and the flesh of your daughters shall ye devour. Now I say, was fulfilled that heavy indignation and wrath of God against the idolaters and wicked people foreshowed by God in Deut. 28. where it is said, that the enemy shall besiege thee in all thy cities, until thine high & strong walls fall down etc. And thou shalt eat the fruit of thy body, even the flesh of thy sons and thy daughters, which the Lord thy God hath given thee, during the siege and straightness wherein thine enemy shall enclose thee. So that the man that is tender and exceeding dainty among you, shallbe grieved at his brother, and at his wife that lieth in his bosom, and at the remnant of his children which he hath yet left, for fear of giving unto any of them of the flesh of his children, whom he shall eat: because he hath nothing left him in the siege & straightness wherewith the enemy shall besiege thee in all thy Cities. Yea, and the tender and dainty woman among you, which never would venture to set the sole of her foot upon the ground for her softness and tenderness, shall be grieved at her husband that lieth in her bosom, and at her son, and at her daughter, and at her after birth that shall come out from between her feet, and at her children which she shall bear: for when all things lack, she shall eat them secretly during the siege and straightness wherewith thine enemies shall besiege thee in thy cities. 2. King. 6.   

Samaritesse.  
In the same city of Samaria called Sichem, there was a certain woman yt●ame about noon to draw water at Jacob's well, where she met jesus sitting all alone upon the wells mouth to rest him, whiles his disciples were gone into the Town to buy victuals. And when she had drawn her water, and filled her pitcher, jesus said unto her, woman give me drink. How is it (quoth she) that thou being a jew askest drink of me, which am a woman of Samaria? For the jews meddle not with the Samaritans: yea they esteem the Samaritans as wicked and profane. Then jesus speaking of himself, whom his father had sent to convert this woman among other, said unto her: if thou knewest the gift of God, and who it is that saith to thee, Give me drink: thou wouldst have asked of him, and he would have given thee water of life, which is the love of God in his son, powered into our hearts by the holy Ghost unto everlasting life. Rom. 5.5. 1. john. 3.5.  
Sir (quoth the woman) thou hast nothing to draw with, and the well is deep: from whence then hast thou that water of life? Art thou greater than our father jacob, which gave us the well, and he himself drank thereof, and his children, and his cattle? Yea said jesus, whosoever drinketh of this water, shall thirst again: but whosoever drinketh of the water that I shall give him, that is, of the Gospel of Grace, shall never be more a thirst, dried up, or destitute. For the water that I shall give him, shall be in him a well of water, springing up into everlasting life. Sir (quoth she) give me of that water, that I may not thirst, neither come hither to draw. First go (said jesus) and call thine husband, and come hither: I have none quoth she: Thou hast well said, (said jesus unto her) I have no husband: for thou hast had five husbands, and he whom thou now haste is not thine husband: that saidest thou truly. Then the woman being lively touched with her faults, where before she mocked and would not hear Christ, now she could say: Sir, I see that thou art a Prophet, our fathers worshipped in this mountain: and ye say that in jerusalem is the place where men ought to worship. Woman, said jesus, believe me the hour cometh, when ye shall neither in this mountain, nor at jerusalem worship the father: ye worship that which ye know not: We worship that which we know. For salvation is of the jews: but the hour cometh and now is, when the true worshippers shall worship the father in spirit and truth, for the father requireth even such to worship him: God is a spirit, and they that worship him, must worship him in spirit and truth.  
I know well quoth the woman, that Messiah shall come which is called Christ, when he is come he will tell us all things: I am even he said jesus, that speak unto thee.  
And with that came his disciples, who marveled to see him talking thus with a woman: yet none of them durst say unto him, what askest thou, or why talkest thou with her? The woman than left her water pot, and went her way into the City, and said unto the men of Samaria, Come, see a man that hath told me all things that ever I did, is not he the Christ? Now many of the Samaritans of the City, believed in Christ for the saying of the woman, which testified, saying: he hath told me all things that ever I did: And so went out of the City with her unto Christ, and besought him that he would tarry with them. And at their request he abode there in Samaria two days, and many more Samaritans believed in Christ: because of his own words, and said unto the woman, Now we believe in Christ, not so much because of thy saying and report or testimony that thou gavest of him: but because we have heard him ourselves, and know that this is in deed the Christ, the Saviour of the world. john 4.   

Samaritesse Importunate widow.  
As jesus passed through the mids of Samarie, to the end that we ought always instantly to pray, and not wax faint, or cold, or to give place in afflictions and dangers, he put forth this parable of a importunate widow unto his disciples, saying: There was a judge in a certain City which feared not God, nor reverenced man. And there was a widow also in that same City, which came unto him, saying: Do me justice against mine adversary, who pleadeth against me. And the judge would not for a time, but delayed her from day to day: yet afterward he said within himself, Though I fear not God, nor reverence men, yet because this widow troubleth me, I will do her right, least at the last she come and make me weary with her importunacy. Hear now what the unrighteous judge saith unto the widow. And shall not God avenge his elect, which cry day and night unto him? Yea though he suffer long for them, and seem flow in revenging their wrongs, I tell you he will avenge them quickly: but when the soon of man cometh, shall he find faith on the earth? Luk. 18●1. etc.   

Samsons wife.  
Samsons wife was daughter of a Philistine, dwelling in Timnah a City in the tribe of juda. And when at her marriage feast day her husband had propounded this riddle: Out of the Eater came meat, and out of the strong came sweetness, and promised her friends then sitting at the table, that if they could read and interpret this his riddle within seven days of the feast, he would give them 30. sundry suits of apparel to wear at solemn feasts days: But if they could not declare nor find it out, that then they should give him 30. suits or changes of raiment as costly. Because her friends could not within the first three days expound this riddle, on the fourth day they came and threatened her, saying: Entice thine husband that he may declare us the riddle, lest we burn thee and thy father's house with fire: have ye called us to your feast to impoverish us, is it so in deed? With that Samsons wife being afraid went unto her husband, and wept before him, saying: Surely husband thou hatest me, and lovest me not. For thou hast put forth a riddle unto them which are my countrymen, and hast not told it me. Behold quoth Samson, I have not told it my father nor my mother, and shall I tell it thee? Then his wife from the fourth day until the seventh, wept still unto her husband while the feast lasted, to know the riddle. And when the seventh day came, he up and told her the meaning of his riddle, because she was so importunate upon him. And when she had learned it, she went strait ways and told it to her friends and countrymen. So when the seventh day of the feast came or ever the same was set, they came to Sanson and declared unto him his riddle, saying: what is sweeter than honey? And what is stronger than a Lion? O well quoth Samson, if ye had not ploughed with my heifer, that is, used the help of my wife, ye had not found out my redell. And so being very angry with his wife, that she had hereby caused him to lose the wager, he was by her folly moved first to take vengeance on the Philistines, and presently went and slew 30. of them in one of the five chiefest Cities called Ashkelon, and of the spoil of them, gave change of garments to them that had expounded his riddle. So when he had thus rob Peter to pay Paul, he forsook his wife & her friends, & went back to his father Manoahs' house in Zorah. And in the mean time, his wife was given to his companion whom he had used as his friend: but within a while after, Samson came back again to Timnah, thinking to have visited his wife, & lain with her, and when he saw that her father had given her to another and would not suffer him to go in to her, saying: I thought that thou hadst hated her, therefore gave I her to thy companion. Is not her younger sister fairer than she? take her I pray thee in stead of the other. Samson then by his wives father being thus moved again the second time to take vengeance on the Philistines, said: Now am I more blameless than the Philistines, therefore will I do them displeasure, and be avenged on them. And with that he went and got 300. wild Foxes, & turned them tail to tail, and put a fire brand in the mids between the two tails, and when he had set the firebrands a fire, he sent the Foxes into the standing corn of the Philistines: and so burnt up both the rikes of corn and hay that were reaped and gathered, and also the standing corn in the fields, with all the vineyards and Olives. Which fact so grieved the Philistines when they understood who did it, and wherefore, that for fear of danger that else might come unto them, and not for love of justice, like wicked men in like malice and spite, they came up to Timnah to his father in laws house, and there burnt his wife that had forsaken him, and her father, and all that they had with fire likewise. Therefore in revenge of which villainy done this unto his wife, Samson yet again the third time went to be avenged on the Philistines, and slew them horsemen and footmen with a mighty plague. judg. 14.15.   

Sareptesse.  
In Sarepta a town in Syria, or city in Sydon: There was a certain widow dwelling, who in the time of the great famine that then was in the city & country, in the year of the world 3220. by God's providence on a time went out of the gates to gather sticks to make a fire to dress her meat, whom when Eliah the prophet that God had sent thither saw, he called her unto him & said, bring me I pray thee a little water in a vessel, that I may drink. And as she was going to fet it, he called to her, and said: bring me also I pray thee a morsel of bread in thine hand. As the Lord thy God liveth (quoth she) I have not a cake, but even an handful of meal in a barrel, and a little oil in a cruse, and behold I am gathering a few sticks for to go in & dress it for me & my son, that we may eat it & die, for there is no hope of any more sustenance the famine is so great. Then Elisha said unto her, fear not woman, come, do as thou hast said: but make me thereof a little cake first of all, and bring it unto me, & afterward make for thee & thy son. For thus saith the Lord God of Israel, The meal in the barrel shall not be wasted, neither shall the oil in the cruse be diminished unto the time that the Lord send rain upon the earth, and so take away the drought which was the cause of the famine. So she went and did as Eliah bade her, & she did eat, so did he, and her house for a certain time, even till he had rain and food on the earth. The barrel of meal wasted not, nor the oil was spent out of the cruse, according to the word of the Lord which he spoke by the hand of Eliah: where we see that God receiveth no benefit for the use of his saints and seruaontes: but he promiseth and performeth a most ample recompense to the giver for the same.  
After all this, God to try whither this widow had learned by his merciful providence to make him her only stay and comfort: struck her son that he fell sick, and his sickness was so sore, that there was no breath left in him. Then she being very sorrowful said to Eliah, what have I to do with thee, O thou man of God? art thou come unto me to call my sins to remembrance, and to slay my son? when Eliah heard his hosts thus burden him, he (being afraid lest God's name should have been blasphemed and his ministery contemned, except God should have continued his mercies as he had begun them towards her, especially while he there remained) said unto her: Give me thy son, and with that took him out of her arms and bosom, & carried him up into his chamber where he lay, and laid him upon his own bed: And then called unto the Lord by fervent prayer, and said: O Lord my God, hast thou punished also this widow with when I sojourn by killing her son? So he stretched himself upon the child three times, and called unto the Lord, saying: O Lord my God, I pray thee let this child's soul come into him again. And the Lord heard the prayer of Eliah, and the soul of the child came into him again, and he revived. Then Eliah brought the child down out of his chamber into the house, and delivered him to his mother, saying: behold thy son liveth. Now I know (quoth she) that thou art the man of GOD, and that the word of the Lord in thy mouth is true: so hard a thing it was for her to depend on God, except she saw and was confirmed by a miracle. 1. Kings 17. 9 etc.  
Of this widow our Saviour Christ specially maketh mention in Saint Luke, where he sayeth: I tell you of a truth, many widows were in Israel in the days of Elias, when heaven was shut three years and six months, and when men died through the great famine that was dispersed over all the land: but unto none of them was Elias sent, save unto a certain widow in Sarepta, a City of Sydon. For unto him God said, up Eliah, and get thee to Sarepta, which is in Sydon, and remain there: for behold I have commanded a widow there to sustain thee. 1. King. 17.9. which example Christ among other brought forth unto the despising jews, to show them that God oftentimes preferreth the stranger to them of the household, and that for their pride and disdain, the grace of God should be taken from them, and given to other. Luke. 4.25.26.   

Sylomitesse.  
In Silo a city in Canaan, in the tribe of Ephraim, it was a custom and manner among the maidens and virgins, once every year to go and meet altogether in a certain place on the North side of bethel, there to dance and sing Psalms and songs of God's works among themselves without the company of men. And when on a time the Israelites in the quarrel of the Levites wife, that was most villainously abused in her body to death by certain wicked men of the Beniamites as ye may read in her story, had almost destroyed all the whole tribe of Benjamin their brethren, man, woman, and child in battle, and against these few that were left had made a rash vow, and oath among themselves, that none should ever after give his daughter to any of the Beniamites to wife in detestation of the fact committed against that harlot the Levites wife. They being very sorry therefore, partly for the preservation of that tribe, and partly for the keeping of that oath, devised nevertheless secretly this means how to marry those vi. hundred Beniamites that were left, unto certain of their daughters. And first they devised, that because none of the inhabitatants of jabish Gilead, were at the making of that rash oath, therefore they thought their daughters might safely be given unto the Beniamits to wives, & thereupon sent an host of twelve thousand valiant men of Israel, to destroy the City jabish, man, woman, and children with the sword, for their disobedience in not coming to the Parliament or making of that oath, with this charge, only to reserve the virgin's unslain that had never lain with men. Who sacking the city accordingly, and killing all the males and women that had lain by men, there found four hundred maidens virgins, that had known no man by lying with any male, and those they brought unto the host & congregation to Siloh: who presently sent for the Beniamits, & gave them wives of those virgins so far as the number would reach unto. But when they saw that they had not enough for them, and that there lacked yet 2. hundred more, than they took thought saying, how shall we do for wives to the remnant, for the women of Ben●iamin are destroyed, & the inheritance of the tribe of Beniamine be reserved & preserved & not destroyed. And yet we may not give them wives of our own daughters, because we have sworn, cursed be he that giveth a wife to Benjamin: therefore thus at last they further devised, saying unto the remnant of the Beniamits. Behold there is a feast of the Lord, every year in Syloe in a place which is on the North side of Bethel, & on the east side of Sichem & on the South of Lebonah. Now therefore, go your way, & lie in wait in the Uineyards, and when ye see that the daughters of Syloe come out to dance in dances, then come ye out of the Uineyards and catch you every man a wife of the daughters of Syloe, and get you into your own land of Beniamine. And when the maids fathers, or their brethren come unto us and complain, we will say unto them: have pity on them for our sakes, because we reserved not to each man his wife in the war, and because ye have not given these your daughters unto them hitherto, ye have sinned. And the children of Beniamine did so, and took wives of them that danced according to their number, that is to say two hundred virgins, and so returned with them to their inheritance, & repaired the cities and dwelled in them. And thus was that tribe of Beniamine restored and preserved, notwithstanding, their rash oath which they made. But note, that although the Israelits hereby thought to persuade men that they kept their oath by using these pretty devices, yet before God surely it was broken, and so a great and double sin in them, first to make so rash an oath, and then so subtly to break it. judge, 21.   

Shunamitesse.  
In Sunem a City of the tribe of Isachar nigh unto Nahim, there dwelled a woman of great estimation, who when the Prophet Eliah came into the city, constrained him to eat & drink with her, and as he passed by, he turned into her house and did eat: Then this noble Lady or Gentlewoman being very devout, godly, charitable, and full of hospitality, especially to those, that were of the household of faith, said unto her husband: Behold, I know now that this is an holy man of God, that passeth by us continually, let us make him a little chamber I pray thee with walls, which may be separated from the rest of the house, that he may more quietly and commodiously, give himself to study & prayer, & let us set him there a bed, & a table, and a stool, and a candlestick, that he may turn in thither whensoever he cometh unto us, and take it for his furnished lodging: which chamber so being made and furnished by her procurement, on a day as Elisha came again that way, he turned in thither to this virtuous woman's house: who most courteously entertained him, and lodged him in the same new chamber, which of purpose she had made for him: and as he lay there Elias said to his servant Gehazi, call me up this Shunamitesse, & when she came and stood before him, he like the servant of God, to show himself not unthankful for the benefits he received at her hands, said unto her: Now behold, sith thou hast had all this great care for us: what shall we do for thee? Is there any thing to be spoken for thee to the king jehoram, or to the captain of the host: O no (quoth she) I dwell among mine own people, as if she would have said, I am content with that, the God hath sent me, and can want nothing, that one man can do for another, and so went her way. When she was gone, Elisha turning to his man Gehazi said unto him, what is then to be done for her? Then Gehazi knowing that she had never a child, which was then counted a great reproach unto her, was therefore desirous, that his master should pray to God for her, that she might be fruitful, and answered his master saying: Indeed sir, she hath no son, & her husband is old. Then call her unto me again (said Elisha:) so she being come, as she stood at the door, Elisha said unto her at this time appointed according to the time of life, thou shalt embrace a son: Oh my Lord (quoth she) thou man of God do not lie unto thine handmaid: so the woman conceived and bore a son at that same season, according to the time of life that Elisha had said unto her. And when the child was grown, it chanced that he went out in the hot harvest time unto his father and the reapers in the fields: where feeling his head ache sore with the heat of the son, he cried this unto his father, and said: O my head, O my head, and with that his father commanded his servant to bear him home to his mother, who laid him in her lap, but ere noon her child died as he lay in her lap. Then she went up and laid him on the bed of Elisha the man of God, & shut the door upon him, & went out to call her husband, and said, send with me I pray thee one of thy men, and one of thy Asses, for I will hasten & rid to the man of God and come again: wherefore wilt thou go to him to day said her husband: sith it is neither new moon nor sabbaoth day, for at such times the people are wont to resort to the prophets for doctrine & consolation. But she answered, all shallbe well: so she saddled an Ass, & went towards mount Carmel, where the man of God was, and said to her servant, drive apace & go forward, stay not for me to get up, except I bid thee: & when the man of God saw her coming a far of, he said to Gehazi his man, behold the Shunamitesse is coming yonder, g●e now I say & meet her, & ask her if she, her husband, & her child be all in good health: & she answered yea, we are in health. So when she came to the man of God unto the mountain, she, in token of humility & joy, that she had met with him, caught him by his feet: which when Gehazi saw, he went unto her to thrust her away, but his master the man of God said, let h●r alone, for her soul is vexed within her, & the lord hath hid it from me, & hath not told it me. Then she said unto him: O thou man of God, did I desire a son of thee my lord? & did not I say unto thee when thou of thine own accord promisedst me one, that thou shouldest not deceive me? how be it lo, the child that I obtained is dead: which news, when Elisha heard, he turned him strait ways to his man Gehazi, & said: arise, gird thy loins, & take my staff in thine hand, & make all possible speed, that nothing may le● thee by the way, & go thy way, & lay my staff upon the face of the child. So he went in all haste & did so: but all this notwithstanding, the mother of the child was importunate upon Elisha, to go himself unto her child, & said: As the Lord liveth, & as thy soul liveth, I will not leave thee until thou go with me thine own self: whereupon Elisha then arose, & went himself with her, who met his man Gehazi by the way returning from the child, that told him how he had laid the staff upon the face of the child: but he neither spoke nor heard for all that, neither was he as yet awaked. Wherefore Elisha went forward on his journey with the mother of the child, & when he came into the woman's house, & entered into his own chamber or lodging, behold there he found the child dead, & laid upon his bed. Then causing every body to departed, he shut the door upon himself, & the dead child, & prayed hearty unto the Lord for the child's life. After prayer he went up & lay upon the child, and put his mouth on the child's mouth, & his eyes upon his eyes, and his hands upon his hands, & stretched himself upon him, so that at the last the flesh of the child waxed warm. Then he went from him & walked up & down in the chamber, & after went up upon the bed & spread himself upon the child again the second time, & then the child sneezed seven. times together, & opened his eyes. And when he saw the child restored to life, he called to his man & bade him call the Shunamitesse his mother: who being come unto him he said unto her, here, take thy son, & with that for joy & reverence, she fell down at his feet, & bowed herself to the ground, & then took up her son & went out, and Elisha returned to gilgal.  
After this, when the great famine was in the land of Israel, it chanced that Elish● came again into this Shunamites house, whose son he had restored to life, and finding her now a widow, for her husband was dead, he prophesied unto her the dearth of seven years to come, & willed her to provide for herself in time, saying: up and go thou and thine house, and sojourn where thou canst find a commodious place to dwell in, and whereas is plenty, for the Lord hath called for a Famine, and it cometh also upon the land for the space of seven. years, And the woman arose, and did after the counsel of the man of God, & went both she and her household, and sojourned in the land of the Philistines seven years. And at the seven years end she returned out of the land of the Philistines, home to Sunem her own city and country. But so it was, that in her absence other naughty covetous people, had taken her house & lands from her, & kept her out of her own possessions by force and disseason: whereupon she then poor widow urged through this wrong, to come by her own lawfully, took her son with her, and went out to complain unto the king jehoram against those intruders: and being come into the king's presence, such was the wonderful providence of God, that she there found Gehazi the servant of Elisha the man of God, talking with the king, & (as it fell out,) preparing an entrance indeed unto her suit, for the king being very desirous to hear of Gehazi of all the famous Acts, and great miracles done by Elisha his master, amongst all other things Gehazi told him how that he had restored one dead to life: and as he spoke these words, the woman knowing that he meant her son, and wisely taking so good opportunity offered, with that stepped boldly unto the king, and called upon him for her house and land, wrongfully taken from her: whom when Gehazi beheld and saw that she was his masters hostess, of whom he spoke, he presently to confirm his tale, and former report, said unto the king: My Lord O king, this is the very same woman, whom I spoke off, and this is her son whom my master Elisha restored from death to life. And when the king asked the woman whether that were so or no: she aunswdred that it was most true, and that she was the woman indeed, and the same was her son, that was restored to life by Elisha. Then the king without any further delay upon the troth of the matter known, appointed her an Eunuch, or one amongst his chiefest officers, and commanded him to put her in possession of her own again, and to restore all that was hers, together with all the fruits, and profits of her lands, since the day she left the city or country, even until the time of her return, and so she was justly restored to that which was wrongfully withholden from her, to her comfort, and the glory of God, that so graciously wrought in the heart of the king to do her that good turn. 2. King. 4.8. etc. 8.1. etc.    

T  

Tekoitesse.  
In Tekoah a city of juda, sometimes built by Rehoboam king of Israel, and being six miles distant from Bethleem, there dwelled a certain subtle or wise woman, whom joab David's captain sent for to jerusalem, of purpose to use her for a means to reconcile Absolom, now out of David the king his father's favour, and a banished man for killing his brother Ammon, that had deflowered his sister Thamar: And when she was come, he being also a very subtle man, taught her what to say, and how by way of a parrable or dark phrase of speech, she should describe unto the king, the death of Ammon by Absolom, & how she should best persuade the king to reconciliation, saying: I pray thee (quoth he unto her) now put on mourning apparel, and anoint not thyself with oil, but feign thyself to mourn and to be as a widow woman, that hath now long mourned for the death of her husband, and go to the king and speak unto him after this manner. So the woman (being thus taught her lesson before by joab what to say) went disguised unto king David, and falling prostrate before his feet upon her face on the ground, did her obeisance and said: Help O king, save me desolate woman, or else I perish. The king seeing her in that woeful plight, said presently unto her again: woman, what aileth thee? O my Lord (quoth she) I am indeed a widow woman, whose husband is lately dead: and thine handmaid had two sons, who strove and fought so long together in the field, till the one slew the other, because there was none to part them. And now behold, the whole family is risen against thine handmaid, and call upon me, saying: Deliver us him that hath slain his brother, that he may be put to death for that his fact according to the law, in revenge of his brother's death, which if I should do, them would they destroy the heir also of mine husband: & so they shall leave to mine husband, neither name, nor posterity upon the earth, & for that cause O king, I am come to beg mercy & pardon of thee, for my son that is left. The king thinking her request but reasonable most graciously by and by said unto her, woman, go home to thy house, and take no thought for thy sons life, for I will give a charge concerning him, that none shall hurt thee nor him. Yet the woman to be further satisfied, said unto the king: O my Lord, O king, this trespass as touching the breach of the law, which punisheth blood with blood, let it be on me, and on my father's house: I only will bear the blame, but let the king and his throne be guiltless. I warrant thee (quoth the king) if any man touch thee or thy son, bring him to me, for if he doth but speak against thee, he shall neither speak nor touch thee any more. Yet the woman subtil●y purposing to urge the king, to bind his promise with an oath for more assurance, said again unto the king: O, but I pray thee let the king remember & swear by the Lord thy God that thou wilt not suffer many revengers of blood to destroy, lest they slay my son. And with that the king to put her out of all doubt swore unto her saying: as the Lord liveth, woman, there shall not one hair of thy sons head fall to the earth nor perish.  
Then the woman having thus far prevailed with the king, was bold upon this advantage gotten, in plain speech to open her meaning uttered in that parrable, and said: I pray thee O king, now let thy handmaid speak a word to my Lord the king: say on (quoth he:) O wherefore then (quoth she) hast thou thought such a thing against the people of God? Or why doth the king as one that is faulty, speak this thing, & give contrary sentence against thy son Absolom, that thou wilt not be reconciled, and bring him again that is banished from thee. For as thou knowest we must all die, and we are as water spilled upon the ground, which cannot be gathered up again, neither doth GOD spare any person: yet doth he appoint means not to cast out from him, the man that is expelled, but hath provided ways (as Sanctuaries) to save them oft times, whom man judgeth worthy death. Now, because the people have made me afraid, and that I thought they would have killed mine heir, therefore I thine handmaid devised this with myself. Now will I go and speak unto the king for the life of my son: It may be, that the king will have pity upon a widow & perform the request of his handmaid: for the king verily (thought I) is merciful, & will hear the humble suit of a widow, and deliver his handmaid out of the hand of many revengers of blood, and of the man that would destroy me together with my son from the inheritance of GOD left by his father. Therefore, I thine handmaid (I say,) presuming greatly upon thy clemency, am come to speak of these things unto my Lord the king, beseeching thee that the word of my Lord the king may now be comfortable unto thine handmaid, & give rest unto me, for I know my Lord the king is even as an Angel of God in hearing of good & bad: & of great wisdom to discern right from wrong, therefore the Lord thy God be with thee.  
The king now perceiving her drift, that it was done by the subtlety and devise of joab, demanded further of the woman this question, saying: woman, hide not from me I pray thee, the thing that I shall ask thee: Is not the hand of joab with thee in all this? And hast thou not done it by his counsel and advise? As thy soul liveth my Lord the king (quoth she) I will not turn to the right hand nor to the lef● from aught that my Lord the king hath spoken, or demanded: for even thy servant joab indeed bade me say as I have said, and hath put all these words in the mouth of thine handmaid: yea and to the intent that I should change the form of speech by speaking rather in a parable, then plainly: It was thy servant joabs only instruction and devise that hath done this thing: but my Lord the king is wise, even according to the wisdom of an Angel of God, to understand all things that are on the earth, neither can any hide aught from thee. So the king granted the woman of Tekoah her request, & caused joab by & by to send for Absolom from banishment home to his own house: but partly to cover hereby his fatherly affection, & partly to show some part of justice towards his son Absalon to please the people, he yet commanded Absalon to keep his house, & not to come to the court for a space, & this was he by this woman's means reconciled into his father's favour again, as ye may read at large. 2. Sam, 14.   

Thebitesse.  
In Thebez a city in Canany, there was a certain woman, who (when Abimelech the usurper & bloody king besieged the city, and took it) went up together with other men & women into a strong tower within the same city, there to save themselves as long as they might. And when Abimelech himself fiercely came to batter down this Tower, as he stood hard by the door of the same to have set it on fire, purposing to have burnt all the people therein: This woman being more courageous than the rest, took up a piece of a millstone & cast it down from the top of the Tower, which by God's just judgement fell directly upon Abimelechs' head, & broke his brain pan all to pieces: whereupon Abimelech perceiving himself to be wounded to death by the hand of a silly woman in a great fury of mind, & desperate rage, called hastily to his page that bore his harness, and said, Draw thy sword, & slay me, the men say not hereafter of me to my reproach, behold, a woman sive Abimelech. And with that his page as desperately drew out his sword, and thrust his master quite thorough, so that he presently died. This God by a miserable death, took vengeance on this tyrant even in this life, & that by the feeble hands of a weak woman, to the preservation of his people, & the terror of all tyrants, that oppress them. Glory be to his immortal name therefore for ever. judg. 9.50.53. 2. Sam. 11.21.    

V  

The ten Virgins.  
Our Saviour Christ, to teach us that it is not sufficient for us to have once given ourselves to follow him, but that we must continue & persevere unto the end without fainting or failing in the midway, & to the end he might warn every man to make provision in time, to watch for his sudden coming to judgement, put forth this similitude of x. virgins in the Gospel after S. Matthew, saying: The kingdom of heaven shallbe likened unto x. virgins, which took their lamps, and went to meet the bridegroom to do him honour (as the manner than was) And five of these were wise, and five foolish. The foolish took their Lamps, but took no oil with them: but the wise took oil in their vessels with their Lamps: now, whiles the bridegroom tarried long, all slumbered and slept, & at midnight there was a cry made, saying: behold the bridegroom cometh, go out to meet him. Then all these virgins arose and trimmed their Lamps, & the foolish said to the wise, give us of your oil, for our Lamps are out & quenched: but the wise answered, saying: we fear lest there will not be enough for us and you too, but go you rather to them that sell and buy for yourselves. And whiles they went to buy, behold, the bridegroom came in the mean while, and they that were ready went with him to the wedding, and the gate was shut. afterward came also the other Virgins, saying: Lord, Lord, open to us, but he answered, and said: verily I say unto you, I know you not, watch therefore, and let your loins be girt about, and your Lamps burning, yea take heed, watch, & pray, for ye know neither the year, day, time, nor hour, when the son of man will come to judgement: watch therefore I say, watch & pray. Mat. 25.1. etc. Luke 12.34.     

The names, lives, and acts of certain other women not mentioned in Scripture, but gathered out of the third book of Maccabees, and josephus, and other authentical Authors, worthy to be read of all godly men and women for the affinity they have with some part of the Scripture.  
ALexandra (called also Cassandra) was the daughter of Priamus, and the wife of Alexander king of the jews, who in the 27. year of his reign, which was the third of his sickness, made an expedition into the land of Moab, against a certain city called Ragaba, to get it by force. At which time, because he was very sick & weak, his wife Alexandra the Queen (like an honest and loving wife) went with him, fearing lest he should die by the way. And as he encamped himself against the city, and urged it sore with assaults, his sickness increased upon him more and more. Wherefore, his wife perceiving that he was like to die, wept bitterly before him, and said: To whom shall I be so bold as to show my face when thou art once dead? seeing thou hast wrought such mischief against the pharisees, whom all the land favoureth, and following their traditions, obey their institutions, If they shallbe disposed to wreek themselves upon me & thy young children: for that you in your merry mood, did hang upon the gallows 800. of the chief pharisees in jerusalem, they shall have aid of all that dwell in the land.  
The king answered, weep not, nor show any resemblance of pensiveness, I will tell thee what thou shalt do, and if thou wilt follow my council, thou shalt prosper and reign, thou and thy children, as thou wouldst desire. Be it that I die, there is no man in the world need know thereof: tell thou every man therefore, that ask for me, that I am sick, and will not that any man come at me. In the mean while anoint & season me with balms, fight with a courage against this city, till thou win it, and then return to jerusalem with joy: and beware thou put on no mourning apparel, nor weep: but bring bring me into jerusalem, and lay me upon a bed like a sick man: and after call together the chief of the pharisees, bring them where I am, & speak unto them gently in this sort, Alexander hath been ever your enemy, I know it very well, wherefore take him if ye list, & cast him into the fire, or to the dogs, or bury him, it shallbe at your choice. I know well they are pitiful men, & so full of mercy, that they will bury me honourably, and shall appoint some one of my sons whom they like best, to be king.  
The Queen did therefore as she was instructed of the king. And when she had won Ragaba, she joyfully returned to jerusalem: after that gathered together the elders of the pharisees, and spoke to them as the king had advised her. The pharisees hearing that the king was dead, and that his body was in their hands to do withal what they list, they answered the Queen, God forbidden we should do this unto our Lord the anointed of God. He was the king and high Priest: what though he were a sinner, yet his death shallbe an expiation for him of all his iniquities. Therefore we will bewail him, & mourn for him: yea, we will carry his coffin ourselves upon our necks & bury him as it becometh a king's Majesty, and so they did. The time that he reigned, was xxvii. years.  
After him reigned his wife Alexandra in his steed: for the pharisees after they had finished the seventh day of the mourning, they committed the kingdom unto her. She had two sons by the king, the elder was called Hircanus, the other Aristobulus. Hircanus was a just man and a righteous: but Aristobulus was the warrior, and a man of prowess: Besides that of a familiar and loving countenance, he favoured also the learned men, and followed their instruction. But Hircanus his elder brother loved the pharisees. On a time therefore when the Queen sat in the throne of her kingdom, she called the ancients of the pharisees before her, honoured them, and commanded to release and set at liberty all such pharisees as the king her husband and her father in law, had cast in prison: and taking the pharisees by the hands, she commanded all Israel to obey their ordinances. Then made she Hircanus her son high Priest, and Aristobulus lieutenant of the wars. She sent also to all the lands that her husband and father in law Hircanus had subdued, and demanded the noble men's sons for the pledges, which she kept in jerusalem. So the Lord gave unto the Queen quietness from all that were under her subjection: she gave also the pharisees authority over the learned sort, putting them into their hands, to order at their pleasure. Whereupon strait ways they found one Dogrus, a great man amongst the learned sort, whom they slew, and much people beside of the ancients of that sect, so that the sectaries were in great distress. They gathered themselves together therefore, and came to Aristobulus the lieutenant of the wars, and with him they came to the Queen, saying unto her, Thou knowest the enmity, that is between us and the pharisees, which hate thy husband and father in law, yea, and thy children also: We were his men of war that went with him in all his affairs, and aided him: now thou hast given us into their hands to be murdered and banished out of the land. What will Hartam king of Arabia do, when he heareth this, that we shall forsake thee? He will come and revenge him of all the battle that thy husband fought against him: Yea, the pharisees will take his part, and deliver thee and thy children into his hands, that there shall not be left unto Hircanus the king, and his son Alexander thy husband, any name or remnant at all.  
The Queen gave them no word to answer, whereat Aristobulus her son was angry, and letted not to utter to his mother's face: but she would not hear him.  
Wherefore Aristobulus counseled the Sectaries to go their ways and depart out of jerusalem, to choose them Cities in the land of juda, where they might dwell with their honour, and not to suffer themselves to be slain under the pharisees hands. Wherefore, departing from jerusalem, they dwelt in the Cities of juda. Not long after this, it fortuned the Queen fell sore sick, that she was like to die: Whereof, when Aristobulus heard, he feared least the pharisees would make his brother Hircanus' king, and at length apprehend him: wherefore he fled away by night to the Cities of the Sadduces to be their head, and make war upon his brother, if he would presume to reign. He came therefore to the Prince of the Sadduces, called Galustius, who was a good man of war. And after he had gathered a strong army of the Saducees, his mother the Queen sent unto him, that he should return unto her, which he would not do, but rather went to war upon the nations that dwelled about him, where he wan twenty Cities, and got him great renown thereby.  
Now as the Queen his mother waxed sicker and sicker, the chief pharisees came unto her with her son Hircanus, weeping before her, and saying: how they were afraid of her son Aristobulus, who if he should come into jerusalem and take it, he would deliver them up into the hands of the Sadduces. Unto whom she answered, I am as you see at the point of death, not able to talk much with you: There is here in my house great treasure, that my husband and my father gathered, and their Parents kings of the posterity of , take that unto you, and make my son Hircanus' king over you. If Aristobulus will perturb him and make war against him, ye may wage men of war therewith and secure him as you think good. And even with this she fainted and died, and was buried amongst her people, after she had reigned nine years over Israel. josephus fol. 21. 22.23.24.75.  
There was another woman of this name called Alexandra, which was the daughter of Hircanus the king of Israel, and son to the afore named Alexandra: and when she heard that, her father Hircanus was taken prisoner, deprived of his kingdom, and led away captive by Antigonus into Persia, she with her daughter Marimy that she had by Alexander the son of Aristobulus her uncle, went towards Rome, where by the way Herode met with her and her daughter, and brought them again into the land of Israel: where he took Marimy her daughter to wife, and solemnized the marriage with her in the mount of Galilee, for there the chief of all Israel dwelled, and so became king of jerusalem. afterward, when her father Hircanus was released and came home to jerusalem. Herode her son in law came out to meet him, embraced him, and kissed him: after brought him into his house, and feasted him, daily calling him his father before all men, albeit in his heart, he conspired to murder him: And that knew Alexandra his daughter and mother in law to Herode, who opened it unto Hircanus her Father: but he would not credit her at the first, till on a time he perceived the matter clear to be so: then devised he how to fly to Maloc king of Arabia, but before he could get away, Herode so handled the matter, that he was accused & put to death wrongfully, & by this means Herod was the better established in his kingdom.  
After he had thus dispatched Hircanus his wives progenitor, father of Alexandra his mother in law, and had deposed Haniel from the office of the high Priesthood, and preferred his wives brother Aristobulus to that dignity. Which he did to quiet his wife, and to fulfil his mother in laws mind. Notwithstanding this, Alexandra his wives mother was not content nor satisfied, for the death of her father was such a grief: but always spoke snappishly to the king, that he committed her to ward. Then she wrote to Cleopatra Queen of Egypt, and wife to Marcus Antonius a Noble man of Rome, declaring unto her all the mischief that Herode had done to the posterity of Chasmonanie, and desiring her of aid. To whom Cleopatra made this answer, if thou canst find the means to come to me secretly, thou shalt perceive what I will do for thee.  
When Alexandra had read the letter, she sent to Aristobulus her son the high Priest, showing him that she would fly to the Sea japho, and from thence would take shipping into Egypt, persuading him also to fly with her. We will (saith she) make two coffers, one for me, another for thee: and we will with rewards allure our servants to carry us out privily, whereby we may fly to save our lives. This their devise was pecceyved of one of Herodes servants, who forthwith made the king privy unto it. The king commanded his servant that bewrayed them, that when they did convey their coffers, they should bring them to him, which the servant did. So when the coffers were brought to the kings presence, he caused them to be opened, and took out Alexandra and her son Aristobulus, to whom the king spoke sharply, and rebuked them sore. But Alexandra answered him again as short, insomuch that the king moved with anger flung away from her into his chamber, saying: It is better to sit solitary in a corner of the house, then with a brawling or scolding woman in an open place. The king dissembled the matter, and showed outwardly no great displeasure whatsoever he did inwardly.  
But a year after, the king fearing sore that the Israelites would in the end restore the kingdom unto Aristobulus, and the children of their fathers, he perceiving every man's heart to be so inclined to Aristobulus for his virtue and godliness sake, wickedly devised, and secretly concluded at a feast made to Aristobulus, and all his Nobles, that certain of his own servants being disposed to go and swim in jordan: should desire Aristobulus the young man, to go and bathe with them in jordan, and then and there to drown him. So Aristobulus continuing swimming with the king's servants till sun setting, when it began to be dark, they drowned him amongst them. Whereof when tidings came to the court, & it was well known that he was dead: all the people made great lamentation for him, but chief Marimy his sister, and Alexandra the young man's mother, she could in no wise be comforted. Yea, and although she saw the king himself also to weep, and make great moan, for it repented him that he had done so wicked an act: yet all the people knew well enough, that the thing was procured by him: Insomuch that Alexandra his mother in law, letted not to tell it him to his face, that he was the murderer of her husband and her father, and now last of all of her son: to whom the king answered neither good nor bad.  
From that day forwards there was perpetual hatred between Alexandra and Marimy, and Riparim the mother of Herode and Salumith her sister, that came of base and servile blood. After this, Salulumith on a time perceiving that the king detested Marimy, took occasion to accuse Marimy of treason, and that she would poison the king her husband: which the king too lightly believing to be true, at her false report, commanded Marimy to be brought forth, and to be beheaded in the city. And as she was brought forth unto the market place of the city, all the women of the city followed her: Alexandra her mother also cursed and rated at her saying, come out, thou that hast abhorred & conspired against the Lord. Alexandra wept also, as though it had been for the wickedness that her daughter had committed, thinking surely to please the king by that means, and to blear his eyes, if peradventure he might suffer her to live till she might have opportunity to poison him: but all would not help, for Marimy for all this was guiltless beheaded, and put to death by the king her husband, as you may read more in her history.  
Then the king repenting him of her death for love of her, he fell sick, and being at death's door: Alexandra his mother in law, sought means how to poison him: which being uttered to the king, he commanded to apprehend her & to kill her, which was done accordingly. So was Alexandra also beheaded and put to death, as appeareth in josephus. fo. 35.38.40.41.42.45.46.56.  
Anna, of this name there have been many noble women, one was a jew, wife of Elcana and mother of Samuel, as ye may read in the Scripture: another was an old widow, & prophetess in jerusalem in Christ's time, etc. & the 3. was daughter to Isachar, of the tribe of Levi, or as Damascen saith, of the tribe of juda, & was married to joachim of the same tribe, which being long barren, at last brought forth the blessed virgin Mary, & after the death of joachim she was married to Cleophas, and after his death to Solome. Cooper in his dictionary. Damascen.  
Aristobulus wife the Queen upon a false report given out against her good brother in law Antigonus, commanded him to be cruelly put to death in prison without knowledge of the king her husbands and his brother's mind, which cruel murder & bloody fact of hers hastened her husband's death speedily, for being very sick before, now for thought died. joseph. fol. 17.  
Afterward, when her son Alexander fled to Alexandria, and there was narrowly besieged & pursued by Gabinius a Roman with a strong army: she like a good mother went forth to Gabinius weeping, and besought him that he would not destroy her son: so for her sake Gabinius spared her son Alexander, & did him no harm. joseph. fol. 30.  
Arsinoe was the daughter of Ptolemy, & sister to Philopater, who going to wars against Antiochus with her brother Philopater, as they fought fiercely together, Arsinoe went diligently about her men, weeping pitifully with her hair about her shoulders, & desired them that they would help her, & fight valiantly, promising to give unto every of their wives & children if she had the victory, 2. pounds of gold. Thus by her means it came to pass that their enemies were overthrown, & her brother Philopater got the victory over Antiochus, as ye may read more at large in the 3. book of the Maccabees. fol. 1.2. & 3.  
Beronice, who was sister unto king Agrippa, when she came by chance to jerusalem of devotion to visit the holy place: & saw one Florus precedent a●d captain of the Romans, most grievously and violently to oppress the people of the jews, and for payment of exactions and tollage to slay many of them, even at the entrance of the Temple. She came forth weeping unto Florus that furious wretch, and besought him to be favourable and spare the people, for she pitied them very greatly: but Florus relented nothing. But when she was departed from him, he flouted and mocked her, although she w●re the king's sister, and that in the temple of the Lord, to her great discomfort. Afterward Eliasar, & the seditious people having gotten the rule of the city jerusalem, & not only furiously set a fire, the king Agrippa's house and all therein, but Beronices house also the king's sister they burned to the ground, & divided the spoil amongst them, as ye may read in josephus fol. 64.68.  
Cleopatra Queen of Egypt, wife unto Marcus Antonius a noble man of Rome, having received letters of aid from Alexandra, made this comfortable answer again in another letter: If thou canst find the means to come to me secretly, thou shalt perceive what I will do for thee. After this Marcus Antonius her husband, being made next unto the Emperor Augustus, and sent by him to war upon the kings of the West countries, as he that reigned in Egypt, now by his wives Cleopatra's provocation, he rebelled against Octavian Augustus his master, and made war with him both by Sea and by land, and joined in league with Herode king of the jews. But at the last her husband being slain, and dead by octavians host coming by ship to the Isle of Rhodes, Herode escaped, & having reconciled himself to Octavian: Then they went both together towards Egypt to be revenged upon Cleopatra, as she that was the only cause of her husband's conspiracy and rebellion by inciting him thereunto. But (saith josepus) that wicked woman, when she saw her city to be overcome, put out her most precious apparel, & sitting upon the throne of her kingdom, commanded a viper to be brought unto her, which assoon as she had suffered to sting her breast, she died. As Octavian Augustus came to the place, & saw her sit there, he rejoiced that he might be revenged of her, & commanded to thrust her from her throne, but when they came to her & found her dead, it displeased Octavian the Emperor, and grieved him very sore. josph. 40.44.  
Deboras (saith josephus) a prophitesse, by her prayer brought to pass great health in Israel, so did divers other just and godly women, which by their prayers obtained many things at God's hand. josephus fol. 184.  
Hyrcanus' wife the Queen being a widow, was banished from jerusalem by her own son Aristobulus, together with Alexander her youngest son, joseph fol. 17.  
Hasmonais maid being very well beloved of one Herod the servant also of the said Hasmonai, that killed her master, and the whole family save this maid whom he loved, and usurped the kingdom over Israel: When she saw that her master and all his family were dead, and she only left alive, she distrusting Herodès cruelty, went and climbed up to the top of an house, saying: There is no body left alive of my father's house but I alone: so she cast herself headlong from the top of the house, and died. Herod hearing this, caused her to be taken up and laid in honey, and so preserved her for the space of seven years. Yea there were that said he had carnal copulation with her after she was dead, so beastly he doted in love towards her. Read joseph. fol. 357.  
julius Caesar's mother being wife to one of the Senators of Rome, and dying in the birth and travel of him, they therefore that were about her, straightways ripped her body, and got the child out alive, whom they named julius: and because his mother was cut, they called him Ceasar, and so her child was called julius Ceasar: and in process, her child came to be an Emperor of Rome, as ye may read in joseph. fol. 31.  
josephes' mother, wife of Gorion the priest, when she heard the Seditious sound a Trumpet, and go about to take joseph her son, and to put him in prison with her husband Gorion his father, she also being kept in Shimeons' house as prisoner: & very old even 85. years of age: asked what the cause was of that hurly-burly. They told her that the seditious issued out at that shout of the Trumpet against joseph her son to take him. When she heard that, by and by she ran out of the house that she was kept in, and climbed up the walls, as lustily as though she had been a young girl of fourteen years old, tore her hair, and cried out, weeping, and saying before all them that were present: Is my hope then come to this? could I ever have looked that I should have over lived my son, & that I should not be suffered to see him, and to bury him? I had trusted he should have buried me, and that he should have been a help to me in mine age, and when my whole family by the seditious was almost made away and extinguished: yet I said, this shall comfort me: Now therefore what shall I do? when I have none left to comfort me of all my children that I bore, for between the seditious and the Gentiles our enemies, they have slain eighteen sons that I had, and what shall I do now from henceforth but covet death? For I desire not to live now any longer. And how should I receive and consolation, when I see my son dead, and I can not bury him? Lord that I might die by and by. For I can not live any longer, since my son joseph is dead.  
She went up yet further upon the walls till she came to the ●urret where her husband Gorion was in prison, and stretched out her hands towards heaven, crying with a loud voice: O my son joseph, my son where art thou? come and speak unto me, and comfort me. The seditious hearing her, laughed her to scorn: but the Romans when they heard her, and knew of joseph that it was his mother, they wept and lamented her case, and many of the jews also that were in jerusalem: but they were fain to refrain it, lest they should be perceived of Schimeon's cruel cutthr●ates.  
Then joseph's mother said to the seditious that were by her upon the walls, why do ye not kill me also, which bare joseph my son, and nursed him with these breasts? Ye enemies of the Lord have murdered him with other just and righteous men, why kill ye not me also? GOD be judge betwixt me and you that have killed my son guiltless.  
The seditious answered her, Canst thou not if thou list, tumble down over the wall and die? we will give thee good leave. When thou hast done so, the Romans shall take thee up, and bury thee honourably, because that thou art josephes' mother, who is their friend.  
She answered, how should I do this evil unto me self, to kill me self, and constrain my soul to go forth of my body, before that GOD do call it? if I should do so, I should have no hope left in the world to come, for no body will bury them whom they perceive to have killed themselves. These and such like while she reasoned wisely, the seditious heard, and mocked her: Wherefore she wept the more abundantly: so that the Romans and other godly men hearing her wisdom, could not abstain from weeping.  
joseph when he heard his mother speak, he gate on armour● and approached to the wall, accompanied with most valiant Romans, to defend him from the arrows of the jews, and spoke to his mother:  
Fear not my dear mother, nor take no thought for me, for I have escaped the hands of the seditious: GOD hath not suffered me to come into their hands. Wherefore I have heard the words of these wicked counsellors that advised thee to kill thee self, and thine answer again to them which before thou gavest them, I knew thou wouldst answer.  
GOD forbid I say, GO●D forbid that josephes' mother and the wife of Gorion, should consent to the counsel of the wicked. Wherefore (my dear mother) be content, and bear the yoke of the seditious patiently, and humble thyself before them. Never strive against the miseries and calamities of this time, which thou canst not alter nor remedy. For they shall perish, but we shall stand and continue. Ioseph. 187.206.207.  
josephus touching his wife in his Oration made to the jews when he was at Rome, saith thus: Although I be in the Romans Camp, yet I am not absent from you, for my dearly beloved wife is with you, the wife of my youth, whom I can not set lightly by at this present, although I never had children by her, but rather love her most entirely, because she came of a most honest and godly house.  
My dear father and mother are also with you, very aged persons: for my father is at this day an hundred and three years old, and my mother fouresore and five: but the years of my life are very few and evil, etc. Read joseph. fol. 189.187.  
Kiparim was the wife of Antipater, and mother of Herode king of jerusalem & Salumith her daughter, who were both deadly enemies to Alexandra, as you may read in the story of Alexandra. joseph. fol. 42.  
Marimi was the daughter of Alexander, and Alexandra, and wife of Herode king of jerusalem, whom he married in the mount of Galilee, being the chiefest city of all jerusalem, as ye may read in the story of Alexandra. This Marimi had a brother whose name was Aristobulus for whom she made earnest suit unto Herode, and lay sore upon him for to promote him to the high Priesthood after the death of Hircanus: but Herode her husband would in no wise grant her request, but made a stranger on Han●el high Priest. Notwithstanding when he had once dispatched● Hircanus his wives progenitor, father of Alexandra his mother in law: then he deposed Haniel, and preferred his wives brother Aristobulus to the dignity of high Priesthood, being but a child. And this he did at his wives request, to quiet her for the death of her father, whom a little before he most wickedly had put to death. Yet afterward, such was his privy malice to his wives stock, that this Herode procured the said Aristobulus to be cruelly drowned by Herod's servants. Of whose death when Marimi understood certainly: she greatly bewailed his death, and could in no wise be comforted, and from that day forwards could never abide Kiparim her mother in law, nor her sister in law Salumyth that came of base and servile blood. For Marimy cast in their teeth to their faces, that they were not of the seed of Israel: but profane, unholy, and of base birth. Notwithstanding, Herode loved Marimi as his life, wherefore he would never displease her as long as she lived, nor say so much to her, as why sayest thou so to my mother and sister? which his hot love was afterward turned to hate, for when Herode went after Octavian the Emperor and his master against whom he had conspired and rebelled with presents to be reconciled unto him, as he set forwards, he called joseph his brother in law, and commanded him that if Octavian the Emperor put him to death, as he doubted, than he should poison Marimi his wife, for said Herode: it is not seemly for kings, that any mean and base man should marry with a kings widow, and sleep with her upon a kings bed.  
So when Herode was gone on his journey in the mean while joseph her brother in law, disclosed unto, Marimi all that the king her husband had commanded him, and how that if it so fortuned, him to be put to death by Augustus the Emperor, that he should poison her: Whereupon Marimi conceived a greater hatred towards the king her husband, insomuch, that when the king was returned in safety, sound, and with honour also from Octavian Augustus the Emperor, and that all his men and whole household rejoiced greatly, Marimi only showed no good countenance of gladness, no not when the king himself told how greatly he was magnified and honoured of Octavian: but always she was sad. Salumith the king's sister, perceiving that Marimi so vexed the king, she told him how joseph her husband had lain with Marimi while he was with Augustus. But Herode (say what she could) gave no credit to her words, knowing that she envied Marimi, and spoke of malice, until at length he asked the cause of Marimi, why she rejoiced not as other did when he returned in safety from Augustus, but was ever sad, which showed her to have some rancour and malice in her heart towards him. She answered, thou hast said heretofore, that thou lovedst me above all thine other wives and concubines: yet thou didst will joseph thy sister's husband to poison me. When Herode heard this, he was exceedingly abashed that joseph had disclosed his secret, and began to mistrust with himself that which Salumith had before told him, that he had slept with his wife in deed, and upon that had detected that secret, therefore he departed out of his place in a great anger and rage. Whereby Salumith perceived that he detested Marimi, and therefore she accused her further, suborning false accusers and forgers of lies, to witness that Marimi would have poisoned the king, whereof she had divers presumptions also by her countenance. She added more over, if thou (saith she to the king) let her scape thus, she will speedily destroy thee, and bereave thee of thy kingdom. The Law giveth this counsel, if any man go about to murder thee, prevent him, and slay him first: with this and such like words, she so moved the king, that he commanded to bring Marimi forth, and to be beheaded in the high street of the city. And as she was brought forth unto the market place of the City, all the women of the City followed her: Alexandra her mother also cursed and railed at her, saying: come out, thou that hast abhorred thy husband, and conspired against thy Lord, which she did not of malice but of policy to pacify the kings wrath against her daughter, whom she knew to be innocent of that fact & wrongfully accused, as in the story of Alexandra appeareth. But Marimi thus going to execution, held her peace, & looked neither to the right hand, nor to the left, nor yet feared death any thing, knowing, that she was innocent in deed and thought, and therefore God would render her a good reward in the world to come. Wherefore she bared her neck without fear, 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 servants, his Noble women and concubines died sore thereof: Yea throughout all judea reigned the pestilence vehemently: which affliction all Israel knew well enough chanced unto them for the blood of Marimi.  
They cried therefore unto the Lord, saying: wilt thou for the offence of one man, deal so cruelly with the whole congregation? And the Lord took pity therefore upon the Land, and withdrew the plague from the people at their earnest petitions. The king repented him also, that he had so rashly shed the innocent blood of so dear a wife without cause, and love of her so grew in his heart, that he was sick and at deaths door for grief of mind. This Marimi had by Herode two sons, the one called Alexander, the other Aristobulus. Read more in Alexandra her story. joseph. fol. 35.40.42.43.44.45. 46.56.  
Miriam, was a certain notable rich woman at jerusalem of a Noble house, her dwelling was beyond jordane: who when she perceived the wars to grow more and more in the time of Uaspasian the Emperor, and the siege at jerusalem to be very great & sore, she came up with her neighbours to jerusalem, bringing with her not only her men servants and women servants, and all her whole family: but also her goods and riches, which were very great. When the hunger was grievous at jerusalem, and the seditious went from house to house to seek meat, they came also to this woman's house, and took away from her by force all that ever she had, & left her nothing remaining. By this means she was oppressed with very great hunger, so that she wished herself out of the world, but her time was yet come to die. Wherefore that she might slake her hunger, and sustain her life, she began to scrape in the chaff and dust for beasts dung, but could find none.  
She had one son, and when she saw the famine wax greater and greater upon her, she laid aside all womanhood and mercy, and took upon her an horrible cruelty. For when she heard her boy weep and ask for meat, which she had not to give him, she said unto him: What shall I do my son? For the wrath of God hath environed the whole city, in every corner thereof famine reigneth: without the city the sword killeth up all, within we stand in fear of the seditious: our enemies prevail without, in the Town are fires, burnings, and ruins of houses, famine, pestilence spoiling, and destroying, so that I cannot feed thee my son. Now therefore my son, if I should die for hunger, to whom should I leave thee being yet a child? I hoped once, that when thou shouldest come to man's state, thou shouldest have sustained mine age with meat, drink, and cloth, and after when I should die, to bury me honourably, like as I was minded to bury thee, if thou shouldest have died before me: But now my son thou art as good as dead already. For I have no meat to bring thee up with all: because of this great famine and cruelty of the enemies both within and without. If thou shouldest die now amongst other, thou shouldest have no good nor honourable tomb as I would wish thee.  
Wherefore I have thought good to choose thee a sepulchre even mine own body, lest thou shouldest die, and dogs eat thee in the streets.  
I will therefore be thy grave, and thou shalt be my food. And for that, that if thou hadst lived and grown to man's state, thou oughtest by right to have nourished me: Now feed me with thy flesh, and with it sustain mine age before that famine devour thee, and thy body be consumed.  
Render therefore unto thy mother that which she gave unto thee, for thou camest of her, and thou shalt return into her. For I will bring thee into the self same shape in the which the breath of life was breathed into thy nostrils: Forasmuch as thou art my well-beloved son, whom I have loved always withal my strength, be therefore meat for thy mother, an ignominy and reproach to the Seditious, that by violence have taken away our food. Wherefore my son hear my voice, and sustain my soul, and my life, and go to thy end that is determined for thee by my hands, thy lot be in the garden of Eden and Paradise: be thou meat for me, and a rebuke and shame to the Seditious, that they may be compelled to say, Lo a woman hath killed her son, and hath eaten him.  
So when she had thus spoken to her son, she took the child, and turning her face away, lest she should see him die, she killed him with a sword, and after cut his body into certain pieces, whereof some she roasted, some she sodde, and when she had eaten of them, she laid up the rest to keep.  
The savour of the flesh roasted when it came out into the streets to the people, they said one to another: see, here is a smell of rostmeate: Which thing came to the knowledge of the seditious at length, who went into the house of the woman, and spoke roughly unto her, why shouldest thou have meat to live with, and we die for hunger? The woman than made them an answer, and said unto them: Be not displeased, I beseech you, with your handmaid for this, for you shall see I have reserved part for you. Sit you down therefore, and I will bring it you, that you may taste thereof, for it is very good meat. And by and by she laid the table, and set before them part of the child's flesh, saying: Eat I pray you, here is a child's hand, see here his foot and other parts, and never report that it is any other woman's child but mine own only son that ye knew with me, him I bore, and also have eaten part, and part I have kept for you. Which when she had spoken, she burst out, and wept, saying: Oh my son, my son, how sweet wast thou to me whiles thou yet livedst, and now at thy death also thou art sweeter to me then honey. For thou haste not only fed me in this most grievous famine, but thou hast defended me from the wrath of the seditious, wherewith they were incensed towards me, when the smell of the meat brought them into my house? Now therefore are they become my friends, for they sit at my table, and I have made them a feast with thy flesh.  
After she turned her to the seditious, and bad them eat and satisfy themselves. For why (said she) should ye abhor my meat which I have set before you? I have satisfied myself therewith, swhy therefore do you not eat of the flesh of my son? Taste and see how weet my sons flesh is, I dare say you will say it is good meat.  
What needeth pity? Ought ye to be more moved therewith then a woman? If ye will in no wise eat of the sacrifice of my son, when as I have eaten thereof me self, shall not this be a shame for you, that I should have better heart, and greater courage than you? Behold I have prepared a fair table for you, most valiant men, why eat ye not? Is it not a good feast that I have dressed for you? and it was your will that I should make you this feast. It had been my part rather to have been moved with pity of my son, then yours: and how chanceth it therefore that ye are more merciful than I? are not ye they that spoiled my house, and left me no kind of food for me and my son? are not ye they that constrained me to make you this feast, notwithstanding the great hunger that I have? why then eat ye not thereof, when as ye were the authors and the causers that I did this deed?  
The jews hearing this matter, were wonderfully smitten into sadness: Yea, even the governors of the Seditious began to stoop when they heard of this, so that they all in a manner desired death, they were so amazed at this horrible act. Many therefore of the common people stolen out in the night forth of Jerusalem with all their substance to the Romans camp, and showed Titus of this: who wept thereat, and was sorry for the matter exceedingly, holding up his hands to heaven, and crying, Thou Lord God of the world, God of this house, to whom all secrets are known, which also knowest my heart, that I came not against the City as desirous of wars, but rather of peace, which I ever offered them: but yet the Citizens thereof ever more refused it, although I oftentimes entreated them. And when they destroyed one another by their civil dissension, I would have delivered them, but I found them always like most fierce and cruel beasts, nothing sparing themselves: And this mischief is come now so far that a woman hath eaten her own flesh, being driven thereunto by most extreme necessity.  
I have heard, and my forefathers have told me all the power that thou hast exercised in times passed towards them and their fathers, how thy name dwelled amongst them. etc.  
And now Lord God, etc. if so be thou wilt not deliver this people into my hands, I will get me hence from these most wicked men, and fly away to save my life, lest I also perish in their sins when thou shalt overthrow them, as thou didst Sodom and Gomorre etc. For with hardened hearts they say, why should we not be like to our fathers in cruelty? For our father Abraham when as he had but one only son, he went to sacrifice him to the Lord, whom in deed I do not reprehend for this fact: for why? I know not the mystery thereof, albeit I marvel how he had no pity on his son. I have heard also of a certain king of theirs (called Gefta) who the same day he went forwards to the wars, made a vow to God that he would offer a sacrifice, if he should have good success in his wars: And when he returned from the wars, he offered to God his only daughter, and so performed his vow that he had vowed unto God. And hereby I know they are men of a stubborn spirit: for what so ever it giveth them in their heads to do, that they think must needs be done, and they are a noughty people, and most heinous sinners. Wherefore except thou wilt deliver them unto me, I will give over the wars. For I will not be slain with them without all judgement.  
When Titus had thus said, he battered the wall of Jerusalem with an iron Ram, and cast it down: Then came forth many of the Nobles of the Saducees unto him, and made peace with him.  
Pheroras wife having had a vial of poison, which Antipater bought as he went to Rome, and sent unto her husband to keep for him till his return: In the mean while her husband Pheroras died. And when Antipater came home again from Rome: Pheroras wife and he fell at variance, insomuch that she objected unto him, that he was the cause that her husband Pheroras was banished the kings presence, the sorrow whereof was his death. On the other side Antipater went about to accuse her, sowing discord between her and the king, to stir him against her. He suborned also a certain Eunuch or gelded person to go unto Herode the king, and inform him, how that, at what time as he took displeasure with Pheroras his brother, and banished him his presence, Pheroras procured a strong poison, and gave it to his wife, commanding her to destroy the king therewith. The king hearing this was wroth with the Eunuch, and said: I searched for that venom long ago, when it was noised that my household servants would have given it me to drink, but I could not find the thing to be true: Yea I have been too rash in such matters. For I put my wife Marimi to death without a cause, and Alexandra my mother in Law, with my two children.  
When Antipater heard that the king credited not the Eunuch, he made suit to the king to send him to Octavian the second time: for he was afraid for the vial that was in Pheroras wives house.  
He had written also with his hand, how that he sent it, intending therewith to poison the king's sons children: but he that prepareth a pit for other, oft times falleth into it himself, and desiring the king to send him, he let him go.  
After this the king commanded to make search, if the eunuchs words were true or no: He sent first for Pheroras household servants, examined them whether ever they could perceive that Pheroras was in mind to hurt him: They all swore no.  
Then the king commanded to scourge them very sore: but they confessed nothing, although some died under their hands in the examination. Some he ordered with divers kinds of torments, of some he caused to pluck out all their teeth. And as he had scourged a certain woman servant which had been very trusty to Pheroras, at length when she could no longer stand for strokes, she cried out and said: The holy and blessed God revenge us of Rostios' the kings wife, which is the cause of this. The king hearing these words, bad let her alone, she will disclose all, Then spoke she, Antipater made feasts every foot for thy brother Pheroras and himself: And as they eat and drank, they devised how to poison thee, especially when as Antipater was going to Octavian.  
For they said, except we destroy him he will destroy us, as he hath done all the children of this house. Moreover, he loveth the children of his sons that were put to death, which grow apace, and it is possible he may alter his mind, and make one of them king. Antipater also said to thy brother, The king makes as though he he were much my friend: but I trust him not. He gave me (saith he) an hundred pound weight of gold, but all that satisfieth not me.  
When the king heard this, he told how he had given Antipater this gold secretly. The woman said moreover, There is yet a vial of strong poison in my mistress house, that thy son sent out of Egypt: With that the king sent straightways to Pheroras wife, that she should bring him the vial of poison her own self: but when she espied the kings eunuchs come to fetch her whether she would or no, she gate her up to the top of the house, and cast herself down headlong to kill herself: because she would not see the king, nor abide his torments: Yet she died not thereof. Whereupon the kings messengers brought her in a horselitter, and set her before the king: Then she confessed unto him, how Antipater his son had conspired with Pheroras his brother to kill him with a strong poison that he had bought in Egypt, and sent it to Pheroras her husband to keep, when he went to Octavian: And how that Pheroras being at the point of death, repented him thereof, charging that we should never give that venom to Antipater, but power it out upon the ground, that the king might not be poisoned therewith: and I did, as he bad me, cast it out all, save a little that I kept in the glass bottom: For I ever feared that which is now come to pass. Then at the kings commandment the vial was brought forth before him, and there was a little of the venom left, wherefore they gave better credit to her words: so the king was content, and bad his physicians heal her, and she recovered. Ioseph. 55.56.57.  
Pheroras maid servant that disclosed the treason of Antipater to poison his father king Herode: of her read next before in Pheroras wives story, and how she was handled before she would confess it, etc. Ioseph. 56.57.  
Rostios' was one of the wives of Herode king of the jews, and the mother of Antipater that would have poisoned his father: as ye may read at large before in Pheroras wives story. joseph. 56  
Salumith was the daughter of one Antipater and Kyparim his wife, and sister to Pheroras and Herode, which Salumith came but of base blood: of her malice and spiteful dealing towards Marimi, read more at large in the story of Marimi. Ioseph. 25.42.43.44. 45.  
schimeon's mother and wife were killed both by the said Schimeon, the mother first, lest she should entreat him for the children and be sorry for their sakes. Then his wife came running of her own accord, and held her neck down to the sword, lest she should be constrained to see her children die: and last of all, he slew himself: as ye may read more at large in joseph. fol. 72.  
There was another woman that was the wife of a cruel Cutte-throate among the jews, called Schimeon: who living like an outlaw, and his wife dwelling in jerusalem, at the last she fled out of the City, with her men and women servants towards her husband, for fear lest she should be slain for her husbands cruelties sake if she should have tarried at jerusalem, but as she passed by where jehochanan lay in ambushment for to take her husband, her he took & brought again to jerusalem not a little proud of such a pray, thinking now we shall have Schimeon at our pleasure, seeing we have his wife our prisoner: he loveth her so entirely, that he will do for her sake, whatsoever we will have him. This came to schimeon's ear, who had taken at that time many of jehochanan's men, and cut of their right hands, sending them so with shame to jerusalem to their master. He sent moreover Ambassadors to jehochanan, willing him to send him his wife, in such sort that she might come to him with all that was hers, or if he refused to do it, he should be the extreemelier handled, for he would take the town ere it were long, and to jehochanan's shame cut of the hands and legs of all them that did inhabit it. Iehochanan hearing this, was sore afraid and all they that were with him, and therefore they sent him his wife, whereupon Schimeon kept him still without the Town, and played the tyrant without, as fast as jehochanan did within, ravishing the Israelites wives before their faces, & shedding innocent blood unmercifully. josephus 134.  
josephus reporteth that at the siege of Titus and Uespasian against jerusalem, the men soldiers were so scant and destroyed, that the women were feign to defend the walls, where it chanced that a great stone shot by the Romans, hit a woman with child with such a violence, that it passed through her body and carried the child with it by the space of half a mile.  
FINIS.   

Imprinted at London at the three Cranes in the vintry, by Thomas Dawson, for the assigns of William Seres. 1582.