Christe many widdowes were in Israel in the daies of Elias when heauen was shut thrée yéeres and sixe monethes and the men dyed by reason of the great famine that was generally ouer all the land but vnto none of those widdowes was Elias the Prophet sent saue vnto a certaine poore widdowe in Sarepta a Citie of Sydon Luke 4.25 Whome God had commaunded there to sustaine him as 1. Kings 17.9 Honour widdowes that are widowes indéede that is take care for them that are left alone and haue no maner of worldlie meanes to helpe themselues with But if any widowe haue either children or nephewes let them her children friends and kinred learne first to shew godlinesse and kindnesse towardes their owne house and to recompence their kinred for that is an honest thing and acceptable before God Contrariwise if there be any that prouideth not for his owne and namely for them of his housholde and kinred he denieth the faith and is worse then an infidel 1. Tim. 5.3 Moreouer let not a widowe be taken into the number of those that shall haue the reliefe of the Congregation and be chargeable to the Church vnder threescore yeere old that hath béen the wife of one husband well reported of being continually giuen to euerie good worke And refuse the younger widowes But if any faithfull man or faithful woman haue widowes let them minister vnto them that is let the childe nourishe his mother being a widow or the kinsman or kinswomaÌ„ relieâ—e her poore kinswoman as nature bindeth them to their abilitie and let not the Church bée charged with relieuing such widowes that haue wealthie friends that there may be sufficient for them that are widowes indéede and lacke friendes and kinsfolkes all other worldly helpes and meanes to succour them 1. Tim. 5. all When the number of the Disciples grewe there arose a murmuring of the Grecians towards the Hebrwes because their widowes were neglected in the dailie ministring and distributing of the almes among the poore Acts. 6.1 Pure religion and vndefiled before God euen the father is this to visite the fatherlesse and widowes in their aduersities and to kéepe himselfe vnspotted of the worlde Iames. 1.27 The Lorde accepteth not the person of the poore but hée heareth the prayer of the oppressed The most high despiseth not the desire of the fatherlesse nor the widowe when shee powreth out her prayer Doth not the teares runne downe the widdowes chéekes and her crie is against him that caused them or wrong theÌ„ out by violence iniurie and oppression for from her chéekes doe they goe vpp into heauen and the Lorde which heareth her doth accept them and put those teares into his bottell And the Lorde which is a Iudge of widowes will not bée slacke nor the almightie which is the God of vengeance will not tarrie long from them til he haue smitten in sunder the loines of the vnmercifull and auenged himselfe of the vngodly till he haue taken the multitude of the cruell and broken the scepter of the vnrighteous til he haue iudged the cause of the widow and comforted the fatherlesse and oppressed with his mercie and rewarded their enemies according to their déedes Eccle. 35.13 The dutie of olde women THe elder women likewise teache and exhort as mothers or matrones that they bée sober honest discréete sound in faith in loue and in patience and that they bée in suche behauiour as becommeth holinesse not false accusers nor giuen to much wine but teachers of honest things that they may be able both with doctrine and good example of life to instruct the young women to be sober minded also and that they loue their husbandes that they loue their childreÌ„ that they be discréet chaste kéeping at home not running to and fro without necessarie occasion which is a signe of lightnesse that they bee good vertuous and subiect to their husbands y t the word of God bée not euill spoken of c. Titus 2.3 Cast away prophane and olde wiues fables exercise your selues vnto godlinesse 1. Tim. 4.7 Yee shall not vse witchcraft nor obserue times Leuit. 19.26 Let none bee founde among you that maketh her sonne or her daughter to goe through the fire or that vseth witchcraft or is a regarder of times or a marker or obseruer of the flying of foules or a sorceresse or a charmer or that counsaileth with spirites or a soothsayer or that asketh counsaile of the dead as the witch of Endor did for all that doe such things are abhomination vnto the Lorde and shal be stoned to death Deut. 18.10.11 Thou shalt not suffer a witch to liue Exod. 22.18 Soothsaying witchcrafte and dreaming is but vanitie and a minde that is occupied with fancies is as a woman that trauelleth Eccle. 34.5 The witches children and the séede of the adultresse and the whoore are both alike abhominable and detestable to GOD. Esay 57.3 Thrée sortes of men or women my soule hateth and I vtterlie abhorre the life of them A poore woman that is proude and a riche woman that is a liar and an old woman that doteth in lust and is become an adultresse Eccle. 25.2 Age is a crowne of glory when it is founde in the way of righteousnesse and is ioined with vertue els the wickedder they are the more they are to bée abhorred Pro. 16.31 The crowne of the aged old folkes is to haue much experience and the feare of God is their glorie Eccle. 25.34 Oh howe comely a thing is wisdome vnto aged folke and vnderstanding and prudencie to men and women of honour Eccle. 25.4.5 Speake thou that art the elder for it becommeth thée but yet so that it be with sounde iudgement and hinder not musicke powre not out great sentences or words of importance where there is no audience shew not foorth wisdome out of time Eccle. 32.3 Oh howe pleasaunt a thing is it when gray headed folkes can behaue them selues iustlie and when the elders can giue good counsaile Eccle. 25.5 The bewtie of young women is their strength and the glory of the aged is the gray head Pro. 20.29 They that haue gathered nothing in their youth how should they finde reliefe sustenance in their age Eccle. 25.3 They that are olde in wicked life the sinnes that they committed in their youth shall come to light to their distruction as in Daniell 13. 52. appeareth in the storie of the two olde leacherous Iudges Though the wicked liue long yet shall they bée nothing regarded and their last age shal be without honour Wisd. 3.17 But though the righteous bee preuented with death yet shall hee bee at rest For the honourable age is not that which is of long time neither that which is measured by the number of yeeres but wisdome is the gray haire and an vndefiled life is the olde age Wisd. 4 7â— 8.9 Therefore better is a poore and wise childe then an old and foolish woman that will not bée admonished Eccle. 4.13
Wisd. 8 2 c. Desire to heare all godlie talke and let not the graue sentences of knowledge escape thée Let thy mind be vpon the ordinances of the Lord and be continuallie occupied in his commandements so shall he stablish thine hart and giue thée wisedome at thine owne desire Eccles. 6 36,38 Loue the Lord all thy life and call vpon him for thy saluation Ecc. 13 verse 15. Feare the Lord with all thy soule and honour thine elders Eccl. 7 verse 29. Pride is hatefull before God and man and by both doth one commit iniquitie Why art thou proud O earth and ashes Why is earth and ashes proud séeing when a man or woman dieth she is the heire of serpents beasts and woormes The beginning of all pride is to fall awaie from God and to turne away thine hart from thy maker Pride was not created in men neither wrath in the generation of women Pride is the originall of sinne and she that hath it shall powre out abhominations so long till at last she be ouerthrowne For the Lord destroieth the memoriall of the proud and plucketh them vp by the roots but loueth the remembrance of the humble and planteth the lowlie with glorie among them Eccles. 10 7 c. Dishonour not a man or woman in their old age For they were as thou which art not old Eccles. 8 6. Despise not the exhortation of the elders that be wise but acquaint thy selfe with their wise sentences and graue maners so shalt thou bée able to serue euen great men without complaint Eccles. 8 8. Doo no euill so shall no harme come vnto thée depart from the thing that is wicked and sinne shall turne awaie from thée Sowe not vpon the â—urrowes of vnrighteousnesse least thou reape them seuen fold Eccles. 7 1,2 c. Make not manie words when thou art among thine elders neither vse to make anie maner of lie For the custome thereof is not good Eccles. 7 14,13 Stand thou in thy state and exercise thy selfe therein and remaine in thy worke vnto thine age Eccles. 11 20. Get thy selfe praise by modestie méekenesse and chastitie estéeme thy selfe least of all other Who will count hir iust that sinneth against hir selfe Or honour hir that dishonoreth hir owne soule Eccles. 10 verse 29. Followe not thy lusts but turne thée from thine owne appâ—tites For if thou giuest thy soule hir desires it shall make thine enimies that enuie thée to laugh thée to scorne Take not thy pleasure in great voluptuousnesse and intangle not thy selfe with such lewd riotous companie Eccles. 18 30 c. Shée that companieth adulterers and riotous companie shall béecome impudent rottennesse and woorms shall haue hir to heritage and she that is too bold and impudent shall be taken awaie and be made a publike example Eccles. 19 3. Who so reioiceth in wickednesse shall be punished but she that resisteth pleasures crowneth hir owne soule Eccles. 19 5. A maidens garment hir looks hir countenance hir excessiue laughter and going and pride declare what maner of person she is Ec. 19 â—erse 28. and 26,9 A maid that communeth with all men is a scourge of the tongue and a plague to hir soule Eccles. 26 7. There be thrée things hid from me saith Salomon yea foure that I knowe not The waie of an Egle in the aire the waie of a serpent vpon a stone the waie of a ship in the midst of the sea and the waie of a maid or yoong woman with a man Prou. 30 18. An vntamed horse will be stubborne and a wanton wench will be wilfull Eccles. 30 8. Thou maiden that art yoong speake if néede be and yet scarse when thou art twise asked and when thine elder speaketh babble not much but giue eare and be still and for thy good and modest behauiour thou shalt be loued and commended Before thunder goeth lightening and before a shamefast maiden goeth fauour and grace Eccles. 32 8. To auoid fornication let euerie woman haue hir owne husband 1. Cor. 7 2. For it is better to marie than to burne in lust I will saith S. Paule that the yoonger women marie and beare children and gouerne the house and giue no occasion to the aduersarie to speake euill as some doo that are turned back after Sathan 1. Tim. 5 verse 14. I will powre out my spirit saith God vpon all flesh your sonnes your daughters shall prophesie your old men shall dreame dreames and your yoong men shall sée visions and also vpon the seruants and vpon the maids in those daies will I powre my spirit Ioël 2,28,29 Then shall the virgin reioice in the dense and the yoong men and the old men togither For I will turne their mourning to ioie and will comfort them and giue them ioie for their sorowe Ierem. 31 13. Can a maid forget hir ornament Or a bride hir attire Yet my people haue forgotten me daies without number Ierem. 2 32. How streightlie virgins were kept in from men in the old time yea among the heathen that knew not God so that it was a verie hard thing for a man to come vnto them without leaue of their kéeper it doth appeare by the storie of Hester 2. of Thamar 2. Sam. 13 2. How perilous a thing it is for maidens and virgins to vse the common méetings at bridalls faires dansing schooles and plaies it may well be séene by the storie of Dinah Iudg. 21 19. and of the daughters of Silo who therby lost their virginitie chastitie and by Iobs daughters who dansing and banketing lost their liues by sudden death Iob. 1 13. It was counted a great shame in Israel in the olde time for a virgin to die vnmaried and without children and therfore the maids reioiced to be maried Yea the Prophet Dauid reckoneth it among the great plagues of God for a maiden to die in hir virginitie or vnmaried wher he saith The fire consumed their yoong men and their maidens were not giuen to mariage or had no mariage songs Psal. 78,63 Therefore if you will sée how the maidens customablie lamented bewailed the virginitie the space of a moneth together in the mountaines of hir that died a virgin you may read the storie of Iepthas daughter Iudg 11 37. Yoong men and maids old men and babes praise yée the name of the Lord. Psal. 148 12. I am gelous ouer you with godlie gelousie for I haue prepared you for one husband to present you as a pure virgin to Christ. Beware therfore least as the serpent beguiled Eue through his subtilty so your minds be not corrupted from the puritie holinesse perfection and simplicitie that is in Christ. 2. Corinth 2,3 O how faire is a chaste generation with vertue The memoriall therof is immortall For it is knowne with God and with men When it is present men take example at it and if it go awaie yet they desire it it is crowned and euer triumpheth when it hath wonne the reward of
happie shalt thou be Thy wife shall be as the fruitfull vine vpon the wals of thine house Thy children like the Oliue branches round about thy table Lo thus shall the man be blessed that feareth the Lord c. Psal. 128. He that findeth a wife or he that is ioined with a vertuous woman in mariage findeth a good thing and receiueth fauour or is blessed of the Lord. Prou. 18 22. House and riches may a man haue by the heritage of his elders â—ut a discréet woman and prudent wife commeth of the Lord and is his onlie gift Read more in the praise of women Prou. 19 14. Well is him that dwelleth with an huswife of vnderstanding it is one of the ten things that Salomon iudgeth to be happie Eccles. 25 8. He that hath gotten a vertuous woman hath a goodlie possession she is vnto him an helpe and piller wherevpon he resteth Eccles. 36 verse 24. Contrariwise who so despiseth wisedome and discipline is miserable and their works vnprofitable their wiues are vndiscréet and their children wicked and their offspring accursed Marke well this sentence O ye husbands that contemne the word of GOD and neglect the diligent reading and hearing of the same and repent in time and imbrace the Gospell that these curses may be auoided and Gods blessings acquired to your saluation It is a thing verie dangerous both to bodie and soule to match in mariage with an idolatrous and superstitious woman as appeareth by manie notable examples in Scripture especiallie in Salomon Achab and others whose wicked idolatrous wiues brought them to vnspeakable mischiefs and dangers euen to their destruction and wrath of God Read the storie of Iezabel and such like 1. Kings 11 verses 16 21. 2. Chron. 8 c. Also how perilous a thing it is for the husbands to permit their wiues anie thing whereof they be not assured by Gods word For therby they take an occasion to iustifie their dooings and their husbands shall giue an account thereof before God Ye may read in the storie of the idolatrous women of Ierusalem Esai 3,25 c. where GOD plagued the husbands for suffering their wiues to commit idolatrie The like also for permitting their wiues to prance in pride and weare apparell past their degrée and to liue dissolutelie nicelie and vainlie attired to the tempting alluring corrupting and vndooing of other men Read Esaie 3. Therefore saith God If thy wife that lieth in thy bosome entise thée to commit idolatrie and to forsake thy God thou shalt cause hir to be stoned to death yea thine owne hand shall cast the first stone at hir So greatlie doth God detest idolatrie and superstition and the mainteiners thereof be they neuer so néere or déere vnto vs. Deut. 13 6. The prerogatiue of mariage A New maried man by the old lawe of arms hath this priuiledge and prerogatiue by matrimonie that he shall not go a warfare neither shall be charged with anie businesse in the Common-wealth but shall be frée at home one yéere and reioice with his wife that he hath taken Which was permitted them that they might learne to knowe one anothers conditions and so afterward liue togither in godlie puritie as ye may read Deut. 20,7 and 24,5 The first dutie of new maried folks NEw or yoong maried folks ought not licentiousâ—ie to go togither before they haue first vpon their knées secretlie in their chamber commended themselues vnto God by praier after the good example of Tobie and Sara whose praier for this purpose you may read afore in the fift Lampe of Uirginitie Tob. 7,17 and 8 verse 4. The husband ought to praie vnto God diligentlie and often for his wife and children that they may liue godlie and agrée togither So did Isaac for his wife Rebecca bicause she was barren and the Lord was intreated of him and she conceiued and bare him a sonne Gen. 25. So did Tobie for Sara c. The husband ought to instruct and teach his wife the feare of God so did Iacob his two heathen wiues as appeareth Gen. 31,13 Of consenting to the wiues lawfull or vnlawfull acts c. HUsbands must beware how they consent or obeie their wiues in vnlawfull things prohibited by Gods lawe For Adam not so much to please his wife as mooued by ambition at hir persuasion did eate of the forbidden trée in paradise and it turned to his sore punishment For therefore God said thus vnto him Bicause thou hast obeied the voice of thy wife and hast eaten of the trée whereof I commanded thée saieng Thou shalt not â—ate of it cursed is the earth for thy sake Gen. 3 6 11 c. And when they are reprooued for following their wiues follies they must not wickedlie and hypocriticallie vpbraid God and burden him with the fault bicause he hath giuen them such an euill wife as Adam did when he said The woman which thou gauest me to be with me she gaue me of the trée and I did eate Gen. 3 11 c. But in Gods matters and in all things touching vertue and honestie it shall not be amisse if the husband beare his wife patientlie and be ruled by hir aduise as Abraham was at the counsell of Sara in putting awaie Hagar and hir child For true faith must renounce all naturall affection to obeie Gods commandements though pronounced by the mouth of the weaker vessell Gen. 21. Husbands ought not by vnlawfull meanes shifts and silence to put their wiues in danger to saue their owne liues as Abraham Isaac often did by dissembling with Pharao Abimelech and calling their wiues Sara and Rebecca Sisters for feare of killing which turned their wiues to great danger of deflouring and themselues to great rebuke among the heathen Gen. 12 16,26 Of the husbands headship power or souereigntie ouer the wife BUT the husband ought to be the head vaile and defence of his wife to preserue and keepe hir from all dangers For as Christ is the head and Sauiour of his bodie the Church so the husband is the head of his wife and ought to nourish gouerne and defend his wife from all perils and dangers as he would himselfe Ephes. 5 24. Giue not the power of thy life vnto a woman least she ouercome thy strength and so thou be confounded that is let not thy wife haue rule ouer thée For if she once get the maisterie then will she be contrarie vnto thée take awaie thine hart and strength and bring thée to confusion among thine enimies as did Eua to Adam Dalila to Samson Iezabel to Achab Herodias to Herod c. Eccles. 9. Giue the water no passage no not a little neither giue a wicked woman libertie to haue hir will or to go out of dores For if she walke not in thine obedience she shall confound thée in the sight of thine aduersaries cut hir off from thy flesh c. Eccles. 25 27. Giue not thy wife power ouer thée as long as thou liuest and hast breath
euerlasting death and destruction both of body soule because they haue not only thereby done great dishonour to Christ in slaundering his Church and leauing their charge or vocation but also broken their faith and forsaken their religion professed 1. Tim. 5. all Euery vowe othe or bonde of a widowe wherewith shee hath bounde hir selfe during hir widowhood to mortifie hir selfe and humble hir soule by abstinence or other bodily exercise shall stande in effect against hir because the widowe is not vnder the authoritie of man Also euery vowe bonde or othe that shée hath made in hir husbands life time whereunto hir husbande did consent and agree too by holding his peace and not disallowe of it when hée first heard thereof shall likewise stande and bee of force agaynst hir after the death of hir husbande but if hir husbande in his life tyme did euer disanull or disagrée vnto any such vowe or bonde of his wife then after his death his wife nowe being a widowe may lawfully breake these vowes and bondes so by hir made in hir husbandes life tyme and it shall not bée any sinne for hir so to doe for the Lorde will forgiue hir As appeareth Num. 30.10 c. Of second Marriage THE woman is bounde by the lawe of Matrimonye vnto the man while hée lyueth but if hée bee deade shée is deliuered and fréed from the Lawe of the man so that though shée take an nother man to husbande shée is no adultresse Rom. 7.2 I woulde that all men were euen as I myself am but euery one hath his proper gifte of God one after this maner and another after that Therefore by permission not by commaundement I say vnto the vnmarried and vnto the widowes it is good for them if they abide euen as I doe but if they can not abstaine then to auoyde fornication let them marrie and euery womā haue hir owne husband For it is better to marrie then to burne with y e fire of concupiscence and lust 1. Cor. 7.6,7 And the wife is bounde by the lawe of Matrimonie as long as hir husbande liueth but if hir husbande bée dead shée is at libertye to marrye with whome shée will onely in the Lorde but shee is more blessed if shee so abide in my iudgement I thinke that I haue also the spirite of God 1. Cor. 7.39 Refuse the younger wydowes from taking the liberalitie of the poore for when they haue begunne to waxe wanton agaynst Christe forgetting their vocation they will marrie hauing damnation because they haue broken their first fayth Where note that the apostle meaneth suche wydowes whiche being iustly diuourced from their firste husbandes marry agayne to the sclaunder of the Churche and leaue their vocation for else he doth not reproue the widowes that haue béen oftener married thē once where he saith let not a widowe be taken into the number vnder threescore yeere olde that hath been the wife of one husbande Yea I will therefore that the younger women marrie and beare children and gouerne the house and giue none occasion to the aduersarie to speake euill For certaine are alreadie turned back◠after satan 1. Tim. 5.11 c. No wydowe saue the widowe of a priest might not bee permitted to marrie with any priest in the old lawe as appeareth Leuit. 21. 14. Ezech. 44.22 Naomie being not verye olde and the wife but of one husbande yet after the death of hir husbande shée would marrie no more but saide shée was too olde to haue an husbande as appeareth Ruth 1.12 Ruth also being a widowe and a yong woman was commended by Boaz because shée followed not young men to marrie them were they poore or riche reade hir story Ruth 3.11 To conclude many men desired Iudeth when shee was a wydowe but none had hir company to hir dying day after the death of hir first husbande manasses shée gaue hir selfe to contemplation prayers and good workes to the benefiting of hir countrey and people as appeareth Iudith 8.4.16,12 Likewise Anna the prophetesse hauing been married but seuen yéeres from hir virginitie after the death of hir husbande continued a widowe fourscore and foure yéeres seruing God in the temple with fasting and prayer day and night as ye may reade in hir life Luke 2. 36. Contrarywise wydowhoodde was a burden to Thamar the wife of Er therefore shee cast awaye hir wydowes apparell and decketh hir selfe braue to play the nought with Iuda hir father in lawe as appeareth in hir story more at large Gene. 38.11 That widowehood is a plague of God vpon the vngodly therfore to the comfort of the godly widows and orphans let them reade these comfortable sentenses of the scripture following gathered to this ende that therby they seeing what care the Lorde hath ouer them in this their desolate condition and state as people least esteemed in the world may the better attende vnto their vocation in prayer and good workes of the spirite to the glory of his name and their perpetuall praise and euermore fully trust and hang vpon his prouidence whiche neuer decayeth IF my wrath be kindled saith the Lord against you for your oppression then will I kill you with the sworde and your wiues shal be widowes and your children fatherlesse Exod. 22.22 The children of the oppressour though they bee many shal be destroyed with the sworde c. and his widowes shall not wéepe nor lament for him Iob. 27.13 Let the children of the oppressour and extorcioner be fatherlesse and his wife a widowe c. let the iniquitie of his father be had in remembrance with the Lorde let not the sinne of his mother be done away c. Psal. 109.8,13 Therefore shall the Lorde haue no pleasure in their yong men neyther will he haue compassion of their fatherlesse and of their wydowes For because euery one is an hypocrite and wicked Esai 9.17 The foolishe woman saith in hir heart I shall bée a Lady for euer I am none els I shall not sit as a wydowe nor desolate againe neither shall I knowe the losse of husbande or children but shall be a lady and wise for euer but heare O thou nice an dilicate dame thou carelese and retchlesse woman that art altogether giuen to pleasure and vanitie for because thou hast not set thy minde to godlines nor remembred the latter ende thereof Therefore both these two things shal come to thee sodainly on one day namely widowhood or disolatiō and the losse of childrē euen in their perfection I say shal they mightily fal and come vpon thee for the multitude of thy sinnes and offences Esai 47.8,9 I haue wasted and destroyed my people saith the Lorde yet they woulde not returne from their sinnefull waies Their widowes are increased by me aboue the sande of the Sea because I haue slaine their husbandes I haue brought vpon them the destroyer at noone day c. Shee also that hath borne many children hath béene made weake and lost all
the Lord liueth and as my soule liueth the Lord I say that hath kept the innocent and cleane and withholden thee from comming to shedde bloud and caused that thine hand shoulde not saue thee nor thou reuenge thy self vpon thine enimy my husband so now thine enemies shal be as Nabal they that intend to doe my Lord euill And now receiue this present I pray thee which I thine handmayde haue brought and let it be giuen vnto the young men that followe my Lorde And I pray thee forgiue the trespasse of thine handmayde for the Lorde will make my Lorde a sure house and confirme his kingdome to his posterity because my Lorde fighteth the battels of the Lorde and none euil hath beene founde in thee in all thy life And albeit that man Saule hath risen vp to persecute thee and to seeke thy soule yet the soule of my Lorde shal bee bounde in the bundle of life with the Lord thy God who shall preserue thee by his protection long in his seruice from all daungers but the soule of thine enemies shall God cast out as foorth of the myddle of a sling and vtterly destroy thē And when the Lord shall haue done to my Lorde all the good that hee hath promised thee and shall haue made thee king and ruler ouer Israel then shal it be no griefe vnto thee nor offence of mynde vnto my Lorde that thou hast not shedde causelesse nor that my Lorde hath not preserued or auenged himselfe which thinges woulde haue tormented his conscience And when the Lorde shal haue dealt well with my Lorde then thinke on thine handmayde and remember my wordes Which pithy petition of hers being done ended it not onely pacified his wrath and stayed his handes from shedding of blood that day but also gaue Dauid greate cause both to prayse GOD for sending her to be the occasion therof and also highly to commend Abigail for her wise counsell and good aduice therein And so Dauid being greatly moued with her wisedome godly perswasiōs gētly receyued her present that she had brought did cleerely remit the churlish behauiour of Nabal her husband for her wisedome and vertues sake saying Abigal blessed be the Lord God of Israel that sent thee this daye to meete me and blessed be thy good counsell and blessed be thou which hast kept me this day from shedding blood c. Now therefore goe in peace to thy house for behold I haue heard thy voyce doe graunt thy petition Which being graunted she tooke her leaue returned againe to Carmell But when she came home and found Naball her Husband so farre ouercharged with wyne that his wittes were gone through drunkennesse and belly cheere she thought it conuenient to follow the wise mans counsell Eccle. 31. Not to rebuke him in his wine nor to say any thing vnto him good or bad at that time but to let the matter rest till the drinke were all out of his brayne and his memory freshe for as then hee had no reason to consider the daunger hee was in or to geue thankes for this great benefite of deliuerance wrought by his wife if shee had tolde him And so on the nexte morrowe shee declared to Naball the greate and perillous danger he was in for his churlishnesse and vnkyndnesse shewed to Dauid and his seruauntes Whiche when hee hearde did smyte him so sore to the hearte that hee was colde as a stone for feare thereof and neuer enioyed it but dyed within tenne dayes after for verie sorowe Of whose death Dauid beeyng aduertised after a certayne time hee remembred Abigail as shee in her petition before had requested him and hauing had good experience of her greate godlinesse wisedome and humilitie hee sent messengers to Carmel to commune with Abigael concerning marriage and to signifie vnto her that hee was willing to take her to his wife And Abigail after great and curteous entertaynment of Dauids Embassadours or seruauntes that did the message or errand in most humble manner sayde vnto them Beholde let thy handmayde bee a seruant to washe the feete of the seruauntes of my Lorde as though she woulde saye I am more fitte to be wife vnto one of his seruauntes And with great gladnesse and good wil she made haste to make her self ready to go with thē so with her fiue maides following her she tooke horse and went with the messengers of Dauid and became his wife 1. Sam. 25. 3. c. al. And when he dwelt in Ziklag among the Philistines whiles he went with Achis the king to warre Abigal his wife and her mate Ahinoam were both taken prisoners by the Amalechites and led away captiue vntill such time as they were rescued by Dauid their husband as appeareth 1. Sam. 30.5.18 And in processe this woman Abigail bare vnto Dauid a sonne called Chiliab which in the 1. Chro. 3.1 is called Daniel 2. Sam. 3. 3.1 Chro. 3. 1. There was an other woman called Abigal or Abigael which was the daughter of Nahash or Ishai and sister to Dauid Zeruiah Ioabs mother and wife to Iether an Ishmalite vnto whom she bare a sonne called Amasa 2. Sam. 17.25.1 Chro. 2.16.17 Abihail or Abiahil sig the father of light or of prayse as before in Abiahil She was the daughter of Eliab the sonne of Ishai and one of the xviii wiues of Rehoboam king of Israel which bare vnto him iii. sonnes as 2. Chro. 11.18.19 Abishag or Abisag signifieth the Fathers ignorance or mistaking The father catching touching or encreasing c. She was a goodly fayre young damosel or virgin of the Tribe of Isacar brought vp in the Citie Shunem And for her exceeding beautie and good manners she was chosen afore all other women to lye in the bozome of king Dauid and to keepe and nourish him with her heate in his extreame olde age And she cherished the king and ministred vnto him but the king knew her not After whose death shee being still a pure virgin and mayde was greatly desired of Adoniah king Salomons halfe brother to be his wife◠and for a meanes to beg and obtaine her the sooner he vsed the helpe and mediation of Bethsheba Dauids widowe and Salomons mother to whom hee thought Salomon woulde not say nay in a greater request But this request of his mother to giue Abishag to Adoniah his brother to wife so displeased king Salomon that he did not onely say his mother nay and refused to giue him Abisag to wife but also for this presumption of Adoniah in asking Abishag to wife he tooke occasion straight waies to put Adoniah to death so that he died for it as appeareth 1. King 1.3 2.17.22 Abital or Abithal signifieth the father of dewe or shadowe She was one of the wiues of king Dauid who bare him a sonne in Hebron named Shephatiah 2. Sam. 3.4 1. Chro. 3.3 Abra signifieth awayting mayde a handmayde or seruant She was the faithfull and trustie handmaide of Iudith that had the
was and there declared the matter but most falsly against her to her husbande and all by wrongfull accusation to bring her to death for spight that shee would not consent to their diuelishe desires And when shee was sent for to her fathers house where she then laye and came accompanied with her father and mother her children and all her kin to bee iudged and araygned before them for a breaker of wedlock and an adultresse according to the lawe of God shee beeing a very tender person and marueilous fayre of face stoode before the two wicked Iudges with her face couered But these lecherous dottards to the end they might at the least bee satisfied with her beautie commanded to take the vaile or cloth from her face that they might fully behold her haue a full sight of her beautie which thing being done to the griefe of her friends and many that stoode about her These two wicked Iudges stood vp them selues both to be her accusers and iudges and laying their handes vpon the head of Susanna who wept and looked vp to heauen for her heart trusted in the Lorde They said as we were walking alone in the garden this woman came in with her two maides whō shee sent away frō her making fast the orchard dores after them with y t a young felow which there lay hid in the garden start vp went vnto her lay with her then wee which stood in a corner of the garden seeing this wickednesse ranne vnto them and sawe them as they were together but wee coulde not holde the fellowe for hee was stronger then wee and got open the dore and leaped out And when wee had taken this woman wee demaunded of her what fellowe it was but shee woulde not tell vs. This is the matter that wee lay vnto her charge and wee be witnesses of the same Then the common sort beleeued them as those that were the Elders and chiefe Iudges of the people and so they condemned Susanna to death whereuppon her friends yea and all they that knewe her for sorrowe beganne to weepe and lament heartilie for her Yea and Susanna her selfe then cryed out with a loude voice and made her feruent prayer vnto God saying as before in the first Lampe Pag. 48. O euerlasting God thou searcher of heartes thou that knowest all thinges before they come to passe thou wotest that they haue borne false witnesse against mee and behold I must die whereas thou Lorde knowest I neuer intended or once so much as thought much lesse did any such thing as these men haue maliciously imagined or inuented against mee And the Lorde heard her prayer Therefore when shee was ledde to bee put to death according to her iudgement and as shee was going to the place of execution the Lorde of heauen which had commpassion of this innocent woman neuer forsaketh leaueth his but helpeth them euen then when all thinges seeme past hope of mercy to the great comfort of all oppressed Christians raised vp the spirite of a little young childe called Daniel who cryed with a loude voyce to the great admiration no doubt of all that heard him saying I am cleane from the blood of this woman And when the people heard that they stayed and turned them towardes the childe and demaunded of him what hee meant by his wordes O yee children of Israel saide hee are yee such fooles that without examination and knowledge of the trueth yee haue condemned a daughter of Israel Returne againe to iudgement for they haue borne false witnesse against her Then the people went backe againe in all hast And the Elders tooke Daniell and set him among them in iudgement who when he had commanded the two olde lecherous Iudges that were the false witnesses to be seuered one from another that hee might examine them seuerally a parte hee called the one of them said vnto him O thou old cankered carle that art old in a wicked life and hast vsed thy vncleannesse so long Now thy sinnes and vngracious deedes which thou hast committed afore time are come to light for thou hast born false witnes hast pronounced false erronious iudgemēt Thou hast condemned the innocent hast let the guiltie go free Albeit the Lord sayd the innocent and righteous shalt thou not slaye Now then if thou hast seene her commit this villanie tell mee vnder what tree of the orchard or garden thou sawest this woman and the young fellow company together He answered vnder a Mulbery or Lentiske tree Now verily quoth Daniell thou hast lyed against thine owne head For loe the Angell of God hath receiued the sentence of God to cut thee in two For thou art worthy of death in that thou hast oppressed the innocent woman contrary to the commaundement of God who sayd The innocent and righteous see thou slaye not neyther shalt thou beare false witnesse against thy neighbour and so he put him aside Then the childe called the other old dotard sayd likewise vnto him O thou seede of Canaan not of Iuda bewtie hath deceiued thee and lust hath subuerted thine heart Thus haue ye long dealt with y ◠daughters of Israell they for feare consēted vnto you and companyed with you but this woman being a daughter of Iuda would not abide your wickednesse Now tell me vnder what tree didst thou take them companying together He answered vnder a Pyne prune or Mirtle tree Uery well sayde Danyell Nowe verilye thou hast lyed also against thine owne lyfe or head therefore the Messenger or Angel of the Lord standeth waiting with the sworde to cut thee also in two and so to destroye you both And with that all the whole assemblye cryed with a loude voice and praysed God which so miraculouslye had preserued Susanna that daye and saued her that trusted in him And so fell vpon the two wicked Iudges who were conuict by their owne mouthes of falshoode and according to the law of Moses Deuter. 19.19 put them both to death for bearing false witnesse against their neighbour Thus the innocēt blood of Susanna was saued y e same day from being spilt in y e yeere of y e world 3518. Therfore Helchias her father mother praised God for their daughter Susanna with Ioachim her husband and all the kinred that there was no dishonestie founde in her Dan. 13. Susanna 1. There was an other woman called Susanna in y e time of Christ which being a godly woman folowed Christ his Apostles diligētly to heare their preaching ministred vnto them of her substance to relieue thē so much as laye in her power to her perpetuall prayse and the great shame of many both men and women now in the time of the same gospell who bee so far from relieuing the professors therof that they will not vouchsafe to follow them no nor so muche as to heare thē preach they neuer so well charme the charmar neuer so wisely but to theyr vtter
commune with her and sayde Wherefore weepest thou why art thou so sory in mynde O sir quoth she let me alone that I may bewayle my selfe and increase sorow for I am sore vexed in my mynd brought very low what ayleth thee quoth Esdras tell me I â—hy seruant quoth she hauing an husband haue been barren and haue had no childe this thirtie yeeres and euery houre and euery day these thirtie yeeres I pray to the most high God day and night for a childe And after thirtie yeeres God heard me thine handmayden and looked vpon my misery considered my trouble and gaue me a sonne and I was glad of him so was myne husband also and al they of my countrie and we gaue great honour vnto the almighty And I nourished him with great trauell so when hee grew vp and came to take a wife I made a feast but when my sonne went into his chamber he fell downe and dyed Then we all ouerthrew the lightes and all my neighbours rose vp to comfort me so I rested till the second day at night when they had al left of to coÌ„fort me that I should be quiet theâ— I rose vp by night and fled and am come into this fielde as thou seest from whence I am not purposed to returne agayne into the citie but to remayne here and neither to eate nor drinke but continually to mourne and fast vntill I die Then Esdras seeing the womans great folly and desperate mynd began to comfort her and very â—ngâ—rly spake vnto her and sayd thou foolishe woman aboue all other art thou so sory for one sonne What if thou haue lost the fruite of thy wombe which thou hast brought forth with heauinesse and bare with sorowes wilt thou thus wast and consume thy selfe with excessiue mourninâ— for that whiche thou canst not help striue against y e almighty who hath caused thy sonne to returne into the earth from whence he came Oh doe not so foolishly but withholde thy sorowe in thy selfe and beare constantly that whiche commeth vnto thee for if thou allowest Gods purpose receiuest his counsel in time thou shalt be coÌ„mended therein leaue thy mourning therefore arise goe thy way now into the citie to thine husband I wil not quoth she I will not goe into the citie but here will I die Then Esdras seeing her desperate miserie was y e more earnest to coÌ„fort her and continued his speech more and more vnto her and sayde O doe not so woman but be counselled Shake off thy great heauinesse and put away the multitude of sorowes and be of good comfort that the almighty may be merciful vnto thee and y â— the most highe may giue thee rest and ease from thy labour and sorow which thou endurest But while I was thus talking with her comforting her sayth Esdras behold her face and beauty shined suddainly and her countenance became so bright that I was afrayd of her and musing what it mighâ— â—e immediately she cast foorth a great voyce and very fearefull so that the very earth shoke at the noyse of the woman And I looked but beholde the woman vanished away and appeared no more but in her place there appeared a citie builded then being more afraide I called for the Angel Uriel to vnderstand this vision who presently came vnto him and tolde him the solution and meaning thereof namely that the woman was Syon wherein there was no offering offered for 30. yeeres space but after 30. yeeres it was built vp by Salomon who offered offeringes so the barren citie bare a sonne The inhabiting of Ierusalem was signified by her nourishing of her sonne And the fall y t came to Ierusalem is the death of her sonne in his wedding chamber her mourning representeth the lamentation of y e people for the destruction of Gods temple and citie and Esdras comforting her declarâ—d his sorowe griefe and sufferinges for her misery for whiche cause God shewed him the cleerenesse of her glorie the fairenesse of her beautie euen the restauration of the temple citie of God into a better forme c. 2. Esd. 9.38.10 c. Machabitesse In the yeere of the worlds creation 3964. there was among y e Machabites or Iewes a righteous godly woman whose name was Hanna as Iosephus saith fol. 4. a And who with her 7. sonnes were all taken and compelled by the cruel tyrant Antâ—ochus and vncircumcised king of the MacedoniaÌ„s against Gods law to cast swines flesh and were tormented with scourges and whippes Which woman their mother was marueilous aboue all other worthy of honourable memory For when she saw her seuen sonnes slayne within the space of one day she suffered it with a good will because of the hope that she had in y e Lord yea she exhorted euery one of them in her owne language and being ful of courage wisedome stirred vp her womanly affection w t a manly stomake said vnto them I cannot tel how yee came into my wombe for I neither gaue you breath nor life it is not I that set in order the members of your body but doubtlesse the creatour of the world which formed the birth of man found out the beginning of al things will also of his owne mercie giue you breath life againe as yee now regard not your owne selues for his lawes sake With which her woordes and oration made vnto her children the king being displeased and thinking himselfe greately abused and iniuried thereby in that contrary to his expectation shee rather enâ—ouraged them to death then dissuaded them as he looked after many terrible threatninges and faire promises made vnto her youngest sonne to conuert eate when he saw it would not be for any thing he coulde doe he called his mother and with many words and faire promises exhorted her that she would counsell the young man to saue his life So she promising the king that she would giue her sonne the best counsell she could turned her selfe vnto him laughing the cruell tyraunt to scorne and spake in her owne language vnto her sonne and sayde O my sonne haue pittie vpon me thy mother that bare thee ix monethes in my wombe and gaue thee sucke three yeeres and nourished thee tooke care for thee vnto this age and brought thee vp I beseech thee my sonne looke vpon the heauen and the earth and all that is therein and consider that God made them of things that were not and so was mankind made likewise feare not this hangman but shewe thy selfe worthy such brethreÌ„ by suffering death as they haue done before thee y t I may receiue thee in mercy with thy brethren when shee had spoken these wordes her sonne by and by called for the Executor and offered him selfe body and life to die for the lawes of his God as his brethren had done c. Then the king being kindled with anger raged more cruelly against him then the other and tooke
his face that he was the murtherer of her husbande and her father and now last of all of her sonne to whoÌ„ the king aunsweared neither good nor bad From that day forewardes there was perpetuall hatred betweene Alexandra and Marimy and Riparim the mother of Herode and Salumith her sister that came of base and seruile blood After this Salulumith on a time perceiuing that the king detested Marimy tooke occasion to accuse Marimy of treason and that shee woulde poyson the king her husband which the king too lightly beleeuing to bee true at her false report commaunded Marimy to be brought foorth and to be beheaded in the citie And as she was brought foorth vnto the market place of the citie all the women of the citie followed her Alexandra her mother also cursed and rated at her saying come out thou y t hast abhorred conspired against the Lord. Alexandra wept also as though it had byn for the wickednes that her daughter had committed thinking surely to please the king by that meanes and to bleare his eyes if peraduenture he might suffer her to liue til she might haue opportunity to poyson him but all would not helpe for Marimy for all this was guiltlesse beheadded and put to death by the king her husband as you may reade more in her history Then the king repenting him of her death for loue of her he fel sick and being at deaths doore Alexandra his mother in law sought meanes how to poyson him which being vttered to the king he commanded to apprehend her to kil her which was done accordingly So was Alexandra also beheaded and put to death as appeareth in Iosephus fo 35.38.40.41.42.45.46.56 Anna of this name there haue bin many noble women one was a Iewe wife of Elcana and mother of Samuel as yee may reade in the Scripture another was an old widow prophetesse in Ierusalem in Christes time c. y e 3. was daughter to Isachar of y e tribe of Leui or as Damascen saith of y e tribe of Iuda was married to Ioachim of y e same tribe which being long barren at last brought foorth y e blessed virgin Mary after the death of Ioachim she was married to Cleophas and after his death to Solome Cooper in his dictionary Damascen Aristobulus wife the Queene vpon a false report geuen out against her good brother in lawe Antigonus commaunded him to be cruelly put to death in prison without knowledge of the king her husbands and his brothers mynd which cruell murder blooddy fact of hers hastened her husbands death speedily for being very sick before now for thought died Ioseph fol. 17. Afterward when her sonne Alexander fled to Alexandria and there was narrowly besieged pursued by Gabinius a Romain with a stroÌ„g army she like a good mother went forth to Gabinius weeping and besought him y t he would not destroy her sonne so for her sake Gabinius spared her sonne Alexander did him no harme Ioseph fol. 30. Arsinoe was the daughter of Ptolome sister to Philopater who going to warres against Antiochus w t her brother Philopater as they fought fiercely together Arsinoe weÌ„t diligeÌ„tly about her meÌ„ weeping pitifully with her haire about her shoulders desired theÌ„ y t they woulde helpe her fight valiaÌ„tly promising to giue vnto euery of their wiues childreÌ„ if she had the victory 2. pounds of gold Thus by her meanes it came to passe y t their enimies were ouerthrowen her brother Philopater got y e victory ouer Antiochus as yee may reade more at large in the 3. booke of the Machabees fol. 1.2 3. Beronice who was sister vnto king Agrippa wheÌ„ she came by chance to Ierusalem of deuotion to visite the holie place sawe one Florus president aâ—d captayne of the Romaines most greeuously and violently to oppresse the people of the Iewes and for payment of exactions and tollage to slaye manye of them euen at the entraunce of the Temple Shee came foorth weeping vnto Florus that furious wretche and besought him to bee fauourable and spare the people for shee pitied them very greatly but Florus relented nothing But when she was departed from him he flouted and mocked her although she wâ—re the kings sister and that in the temple of the Lord to her great discomfort Afterward Eliasar the seditious people hauing gotten y e rule of the citie Ierusalem not only furiously set a fire the king Agrippas house and all therin but Beronices house also the kings sister they burnt to the ground deuided the spoyle amoÌ„gst them as yee may reade in Iosephus fol. 64.68 Cleopatra Queene of Egypt wife vnto Marcus Antonius a noble man of Rome hauing receyued letters of ayde from Alexandra made this comfortable aunsweare agayne in another letter If thou canst finde the meanes to come to me secretly thou shalt perceyue what I will doe for thee After this Marcus Antonius her husband being made next vnto the Emperour Augustus and sent by him to warre vpon the kings of the West countries as hee that raigned in Egypt nowe by his wiues Cleopatras prouocation hee rebelled against Octauian Augustus his maister and made warre with him both by Sea and by land and ioyned in league with Herode king of the Iewes But at the last her husband being slain and dead by Octauians host comming by ship to the Isle of Rhodes Herode escaped hauing reconciled him selfe to Octauian Then they went both together towards Egypt to be reuenged vpon Cleopatra as she that was the only cause of her husbands conspiracie and rebellion by inciting him therevnto But saith Iosepus that wicked woman when she saw her city to be ouercome put out her most precious apparrel sitting vpoÌ„ y e throne of her kingdome commaunded a Uiper to be brought vnto her which assoone as she had suffered to sting her brest she died As Octauian Augustus came to the place saw her sit there he reioyced that he might be reuenged of her coÌ„manded to thrust her from her throne but wheÌ„ they came to her found her dead it displeased Octauian the Emperor and grieued him very sore Iosph 40.44 Deboras saith Iosephus a prophitesse by her prayer brought to passe great health in Israell so did diuers other iust and godly women which by their prayers obteyned many thinges at Gods hand Iosephus fol. 184. Hyrcanus wife the Queene being a widowe was banished from Ierusalem by her owne sonne Aristobulus together with Alexander her youngest sonne Ioseph fol. 17. Hasmonais maide being very well beloued of one Herod the seruant also of the said Hasmonai that killed her maister and the whole familie saue this maide whom he loued and vsurped the kingdome ouer Israel When shee sawe that her maister and all his familie were dead and shee onely left aliue shee distrusting Herodès crueltie went and clymed vp to the toppe of an house saying There is no body left aliue of my