word Mikraeh signyfieth the successe the issue or chance 1. SAM 6. verse 9. of the ark it is sayd if it go to Bethshemesh it is he that did vs al this euill but if not we shall know then that it is not his hand which touched vs but it was a chaunce that happened vs c. If thou doest consider RVTHES will it was by chaunce that she went into that fielde if the purpose of God he led her as it were by the hand those thinges which seem to vs to be done by chauÌ„ce are not done without the prouideÌ„ce of God We may haue an example out of the law where this matter is prooued EXOD. 21. and DEVT. 19. If two men fel trees and the axe slide out of the hand of one of them and kill his neighbour he did this vnwillingly and therefore he was allowed a sanctuary but as concerning God hee deliuered him ouer for certayn causes HIEROM on the 12. chapter of IEREMI saith that nothing falleth out either good or euill by chaunce but by Gods prouidence and iudgement as it is said in the Prouerbs of SALOMON Lots are gouerned of God If a sparrow caÌ„not fall to the ground without Gods wil what can come by fortune in mans affairs which doth not fall out by Gods determinate councell we see how God doth direct and blesse those men which take honest laboures in hand of which we will speake more afterwardes but shee was well accepted of BOHAZ and his familie The 10. Sermon 4 And behold Boaz came from Bethlehem and said vnto the reapers The Lorde be with you and they aunswered him the Lord blesse thee 5 Then said Boaz vnto his seruant that was appointed ouer the reapers whose mayd is this 6 And the seruaunt that was appointed ouer the the reapers answered and sayd it is the Moabitishe mayde that came with Naomi out of the countrey of Moab 7 And she said vnto vs I pray you let me glâ—ane and gather after the reapers among the Sheues so shee came and hath continued from that time in the morning vntill now saue shee taried a little in the house WE haue declared before that RVTH hauing first gotten leaue of her mother in lawe to gather eares after the reapers came by fortune or that I may speake more truely by the prouidence of God into the field of BOAZ her kinsman but what befell to her there the holy Ghost doth diligently set downe in these wordes following In the first place here is shewed howe BOAZ comming from Bethlehem into the field saluted his reapers who aunswered the Lord blesse thee The worde blessing is vsed in diuers places of the holy scriptures and hath diuers significations Sometime it signifieth to prayse giue thankes as when DAVID saith to Abigall in the 1. Booke of SAMVELL the 25. chap. praysed be the Lorde God of Israell which sent thee to meet me this day Sometime it signifieth to pray for good thinges as in the 48. chap. of GENE IACOB the Patriarcke blessed his sonnes that is he did wish wel vnto them GEN. the 37. chap. IACOB both at his comming to the king and at his going away blessed him that is he saluted him bid him farewell he gaue him thanks and wished him well When it is attributed to God it signifieth to doe well for God by his worde doth worke It is sayd in the 10. chap. of the Prouerbes The blessing of god doth make meÌ„ rich that is God doth increase and preserue riches What the simple vse of this word is we must consider by reading the holy scriptures as wheÌ„ they say in this place The Lord blesse thee The meaning is the Lord giue thee a fruitfull haruest and all good thinges as well for the body as for the soule We haue an example in this place of salutation The maner of salutation is not onely olde but moste profitable to reconcile and confirme loue which our sauiour doth diligently commend to all godly men The Aungell saluted GEDION as hee was threshing corne with these wordes The Lorde be with thee thou strong man IVDGES 6. chap. It is reckoned vp amongst the duetie of the Priestes to blesse the children of Israeâ—l There is a solemne blessing set downe in the 6. chap. of numbers Some Anabaptistes will not haue men saluted citing that which Christ in the 10. chap. of LVKE sayd to his seuenty disciples salute no man by the way but he doth meane nothing els then vnder the colour of salutation to suffer themselues to be called from their calling or if thou wilt vnderstand it according to the letter it was a personall and speciall commaundement and not a generall The Aungell saluting the blessed virgin vsed this same forme which BOAZ doth in this place Also Christ saluted his Disciples saying peace be with you The Apostle PAVLE doth begin and ende hys epistles with salutations Hee putteth downe their names whom he saluteth also the names of them which do salute others It is incredible to be spokeÌ„ how much that will auaile to the getting of good will but we must take heede least we doe it with an hypocrites minde It is a poynt both of curtesie and of humanitie to salute others and to pray for them If great and mightie men doe salute poore men they are marueilously affected seeing that they are not despised of them Neither was it to be doubted but that this salutation of BOAZ was moste acceptable to the reapers There are some who doe of enuie and hatred disdaine to salute others who shouide remember that commaundement of Christ that wee must pray for and wish well to our enemies How oft commeth it to passe that many who wil not willingly salute one an other after they haue ben absent asunder would desire nothing more then to liue togither and to vse all dueties of humanitie to eche other Here is an houshold example propounded vnto vs of a good housholder he goeth to his reapers he looketh what is done in the field for the presence of the maister helpeth much in any worke PLINIE in his 8. booke 6. chap. the elders haue said that the eye of the maister is moste fruitfull for the ground ARISTOTELL in his 1. book of gouerning a house doth write of a certaine man who being demaunded what dung was the best aunswered the steppes of the maister Although a man hath good and trustie seruauntes and bayliffes yet the mayster being absent they do all things the more negligently and carelesly TITVS LIVIVS sayth elegaÌ„tly those things doe not prosper which are ouerseene by straungers Read the prouerbes of ERASMVS concerning this matter the forhead is better than the hinder part negligent housholders doe spoyle both themselues and their seruauntes These sayinges may be applied to greater estates as to kings and Bishops that they doe not al things by other mens hands eyes and eares while they doe cocker themselues with pleasures BOAZ asked his seruaunt which hee had set
for the God of Israell she found an hundreth folde more in this life For she was the wife of a noble man and her posteritie became kinges amongest the people of God and in the other world she had eternall life through the MESSIAS in whome she trusted It followeth after what maner RVTH behaued her selfe towardes BOAZ let me finde fauor saith she in the sight of my Lord that is let me be regarded and acceptable to thee let me be in estimation with thee This phrase is in the 33. 34. and 47. cap. of GENE and els where verie often it signifieth to fauor or to gratifie some body That thou hast coÌ„forted me This worde mee hath a force namely a widow a woman a poore woman a straunger and afflicted for he did stirre vp aâ—â— recreate the sorrowfull woman wit◠〈◊〉 speeches this verse of AESCHYLVS is here accompted as a prouerbe Orges nosousâ—s eisin iatroi logoi that is pleasaunt speeche is a phisition for a heauie minde And thou hast spoken comfortably to the heart of thy handmaide that is thou hast spoken friendly with me and hast brought me in good hope GEN. 34. It is written that SECHEM spake to the heart of DINAH being rauished and desâ—oured of him where the latin translation hath and he did comfort the sorrowful woman with his speeches that is to say he promised her marriage and comforted her GEN. 40. cap. IOSEPH sayd vnto his brethren be not afrayd I will nourish you your little ones and he comforted them hee doth comfort them with pleasaunt talk RVTH doth not simply say me but thy hand may den So in the 1. SAM 1. cap. HANNAH saith to HELY the high priest doe not thou thinke that thy handmayd is the daughter of BELIALL the 1. book of SAM 25. ABIGALL sayd to DAVID let me thy handmad speake in thy eares and heare the worde of thy handmayd c. Also RVTH thinks her selfe vnworthy she doth not thinke her selfe a woman worthy who should be accounted with his maidens or numbred amongst them to wit because shee came of the Gentiles Let vs learne to thinke humbly and lowly of our selues and not defraud worthie men from theyr honor due vnto them she doth call BOAZ her Lord and her selfe his handmaid There are some vnciuill men as certaine of the Anabaptistes who say that the title of honor is not to be geuen to anie body sith all of vs are of the ofspringe of ADAM and haue one and the same redeemer Furthermore wee see sith the poore take great coÌ„fort of the friendly speech of the riche that the rich shall doe well if they deale friendly with the poor and especially with them that are bent to labour and let them see that they be not despised of them It is the duetie of all men to stir vp and confirme them who are troubled with diseases and other euils by comfortes gathered out of the word of God The 13. Sermon 14 And Boaz sayd vnto her at the meale time come thou hither and eate of the bread and dip thy morsell in the vineger And shee sate beside the reapers and hee reached her parched corne and shee did eate and was sufficed and left thereof 15 And when she arose to gleane Boaz commanded his seruaunts saying let her gather among the sheaues and doe not rebuke her 16 Also let fall some of the sheaues for her and let it lye that she may gather it vp and rebuke her not THe holy Apostle and Euangelist IOHN in the 1. Epist. the 3. cap. saith my little children let vs not loue in word neyther in tongue onely but in deede and in truth There haue bene alwaies men and there are some yet who doe promise their helpe very largely to others but theyr deedes doe not aunswere to theyr wordes BOAZ was not of theyr number For when he had vnderstoode of RVTH what she was and what maner of woman he prayeth to God to blesse her and giue her his grace and hee dyd not onely promise to her his helpe in words but performed it indeede For he doth commaund her that she should gleane in his fieldes and should drinke out of his vessels And when he had perceaued her to be modest and thankeful he commaundeth her to eate meat with the reapers and dip her morsell in the vineger The Grecians do call it Embammaâ—a when we doe dip our bread or anie other thinge in a vessell full of moyst thinges vineger is geuen to the reapers because it is of great force in cooling I doe heare that it is also at this day vsed in Italy in the time of haruest when it is very hott also they do vse wine mixt with vineger and water which the Grecians doe call â—xucraton vineger honnied or they doe call it honny vineger some say it is a small houshold wine delayed with water CHRISTOPHORVS a VEGA a Spanyard a moste learned man in hys second booke de arte medâ—ndi sayth reapers doe vse in stead of wine vineger mixed with a great deale of water and that is it which they call houshold wine delayed with water in that order that it may be drunke to the which if thou doest put oyle bread thou shalt make a cooling meat good for workmen and trauellers in the heate of the sunne c. Some coueâ—ous man might haue sayde vnto her I haue not prouided these thinges for thee but for mine owne seruaunts in the 1. booke of SAM the 25. chap. NABAL reiecting DAVIDS messengers sayth reprochfully Shall I take my bread and my water and my fleshe that I haue killed for my shearers and giue it vnto men whome I knowe not whence they be Also BOAZ commaunded his seruauntes that they leaue some corne in the field We ought to follow this example of sincere loue and though we fal amongst many vnthankful men yet we must not forget our duetie Of that that BOAZ gaue his reapers meate and drinke meet for them and in time conuenient as bread vineger parched barly water c. Let housholders and dames learne that they giue theyr seruauntes and hirelings meate enough And God doth commaund in his lawe that the mouth of the oxe shoulde not be nusled which doth tread out the corn SALOMON saith in the praise of good womeÌ„ the 31. cha amongest other she doth rise whilest it is yet night and prepareth meate for her house c. They which doe labor or much doe neede the more meate There are some who will vrge theyr seruauntes to labour but they will not giue them so much meate as can stay theyr hungrie stomackes Some doe not dresse the meate well neyther bring it forth to be eaten in good time but they had rather it should be lost There are some which doe indeede set meate before them but they will take it in euill part if theyr seruauntes eat inough They may be numbred amongest them of whome SALOMON speaketh in the 23. cap. of the prou hee
chap. he calleth our RVTH a woman Chail of vertue that is indued with notable vertues BOHAZ in the second chap. is called a man Chail that is a man of power and in Exod. 18. chap. IETHRO for the gouernement of the commonwealth councelleth to choose men Chail that is of courage others doe translate it wise men strong and valiant and also dealing truely who in iudgement can be drawen from doing their duetie neither by threatnings neither by gifts nor by promises There are many places euery where to bee founde where Chail signifieth riches Iob. 20. 18. ver It is said of the wicked hee shall restore the labour and shall deuour no more euen according Chail to his power and substaunce shalbe his exchange and he shal enioye it no more the meaning is hee shall not reioyce in the riches which he shall restore in place of them which he had gotten by rapine chap. 31. 25. If I reioyced because my substance was great or because my hande had gotten much vnderstande let me perishe or some like worde Or they do wish that they might haue many children like vnto a great armye but of children there is already spokeÌ„ or do worthely or valiantly out of which a third thing ariseth to be coÌ„fidered of the which it now followeth to bee spoken For the third thinge which they pray for is that he may becom famous noble in BethleheÌ„ which is called by another name Euphrata or the citie of DAVID of which there is spoken aboue in the first chapter Word for worde Call name that is thou shalt bee of great renowne They do pray that they maye so behaue themselues that they might get an notable name and prayse But credite and authoritie is gotten by the study of vertue AGESILAVS being demaunded howe one might get himself a good report the Grecians cal it eudoxian amongst men He aunswereth if hee speake those thinges whiche are verye good and doe those thinges which are very honest ISOCRATES sayd we must endeuour more to leaue a good name to our children then great heapes of riches For by a good report riches may be gotten but a good name can neuer be recouered by money PROV 10. The memoriall of the iust remaineth but the name of the wicked shall rotte PROV 22 A good name is to bee chosen aboue great riches and louing fauour is aboue goâ—d and siluer In ECCLE 6. It is accounted as pretious ointments by wickednes leudnes of lyfe a good name is lost It appeareth that this prayer was not 〈◊〉 vayne and without profite for BOAZ â—nd RVTH had children and nephues â—hey encreased in riches and obtayned 〈◊〉 name of great renowne for they are numbred amongest the graundfathers â—nd grandmothers of IESV the sauiour From them many and mightye kinges descended We learne to pray for gods â—lessinges both vpon new married people and our selues and others and that â—oth priuately and publickly But heere by this prayer is to bee gathered what those good thinges are whiche must especiallye bee prayed for The Phiâ—osophers doe deuide the goodes into the goodes of the minde the body and fortune all which thinges are conâ—ayned in this short prayer For they pray that they might haue a holy off-spring riches or studie of vertue and a â—enowned name And these thinges must be sought for in that fountaine of all good which can neuer be drawne drie that is from God There are many afflictions and dangers wherewith God doth exercise vs therfore we haue neâ—â— of his grace and blessing that wee may patiently beare all troubles therefore wee must pray to God publickely and priuately that he would mittigate both those troubles whiche fall out through the fault of the married people and also other troubles or that he would take them away Many in our time when they doâ— heare of new marriages are not exercised in praier they ar all in the rehearsing of the vices of bridegromes or brides or parents or some of their kindred Manie doe thinke in the Church of banquettes and daunces and such other thinges rather then pray for Gods blessinges on the new married folkes yea the married folkes themselues are seldome exercised in prayer when they are led to the church to receiue the blessing nor wheâ— they go home The last care is of Gods word prayers therfore let no maÌ„ maruell that so many vnhappinesses bee 〈◊〉 marriages Our praiers shall not be without effectes if we doe begin our marriâ—ges with them continue stil in them For wee haue many and notable promises that God vouchsafeth mercifully to heare our prayers proceeding from â— liuely fayth The 25. Sermon 13 So Boaz â—ooke Ruth and she was his wife and when he went in vnto her the Lord gaue that she conceaued and bare a sonne THe holy Ghost at length coÌ„meth to that point wherfore this booke is especially written namely that BOAZ took RVTH to wife and begate of her a sonn called OBED DAVIDS grandfather For the scope of this booke is to shew what Patriarcks there were which came from IVDAH to whome the Schilo was promised euen vntil DAVID to whome the promise was renued But the holy ghost doth comprehend many things in these few wordes according to his custome He sayth BOAZ married RVTH and shee was his wife When the other kinsman had giuen him leaue to marry RVTH he did not deferre their marriages For after they are betrothed it is not good to diferre it long For Sathan in the meane season can sowe tares and turne agreementes into disagreementes This also is to be praised in him that he doth not vse the marriage acte before but after a lawfull contract and approoued marriage But out of this that the holy Ghost was not ashamed in this place to report of BOAZ and other where of other holy men which married wiues of RVTH otherwhere of other matrons likewise of conceiuing bearing midwifes nurses and bringing of children we doe gather the married life doth not displease god And therare other things which do coÌ„mend vnto vs marriages as not inuented by men but first instituted by God himselfe in paradise before the fall of ADAM and EVE our first parentes And that God ioyned them togither and blessed them and there are many places in the holy scriptures which declare that God doth alow of mariages which are diligently to be noted and obserued of Gods people Marriages are defeÌ„ded by the law of God thou shalt not commit adultery Christ our sauiour would be borne of a married woman in Cana of Galilie hee adorned matrimonie by his owne presence and by the miracle of turning water into wine he also prescribed by his Apostles the proper duties of married folkes and by the loue betweene him and his spouse he doth propound and set foorth to vs an image to be followed in Matrimonie These and such other of the like kind are to be opposed against the iudgement of those men which doe condemne or
thing which shall bring no profite to them that read it It is true that one place is more profitable then anotheâ— as one fielde is more fruitfuller then another and one riuer hath more 〈◊〉 in it then another but ther is nothing iâ— the scriptures that is without vse thogâ— it may seeme at the first sight to be altoâ—gâ—ather vnfruitfull Mettalls lye hid â— hard stones wholsom hearbs are founâ— in sluttishe places small pieces of gold are sometimes seen and precious stone lye hid amongst the barren sand Aristoâ—tle lib. 1. cap. 5. De partibus animaliâ—â—â— wâ—â—teth that of al natural things there is noâ—thing so vile abiect that bringeth no some profit vnto men For the works oâ— nature are not wrought in vaine but aâ— things are made for some ende In thiâ— place I remember Heraclitus Tarenâ—ous who when he lodged in a certainâ— shepheardes cottage cried out as it â— sayd come in hyther for here also aâ— gods The same may ought to be spoken of those places of the holy scripture which seeme to bee altogether barren â— for they haue sometime an euidenâ— anâ— profitableâ—vse This catalogue of the 〈◊〉 may peraduenture seeme to many â—o be vnpleasaunt and vnprofitable as â—hat which onely containeth an idle â—aâ—ologue of names But for this cause â—as this whole booke written nameâ—y that wee might knowe the geneâ—â—gie of DAVID and so consequently â—f Christ who was peculiarly promised â—nto him And truely this catologue is of so great moment that MAT. Lvc. translated the same word for word into the genealogie of Christ. For the scope â—f the Euangelists and Apostles is this â—hat Iesus is the Christ that is the king â—nd high priest of all true beleeuers â—herefore it behoued them to shew that â—ee was come of them to whome hee â—as promised For the holy Ghost preâ—â—ntly from the beginning of the world â—ligently declared of what parentes â—hrist should come God promised our 〈◊〉 parentes ADAM and HEVAH when â—ey should be cast out of Paradise that â—e seede of the woman that is the â—ESSIAH or Christ should breake the â—â—d of the serpent And the line of Christ descended not by Caine but by Seth to Noah Hee had three sonnes but the line is drawne from Shem to Abraham from him it descended not by Ismaell but by Isaac the promised sonnâ— afterwardes not by Esau his first born sonne but by Iacob who otherwisâ— was called Israell Hee hauing tweluâ— sonnes at his death by the inspiration of the holy Ghost he foretolde vnto Iudah that he should haue the kingdome the scepter or rodde that is the kingly power should not depart from his tribâ— nor a scribe or a lawgiuer the Chaldâ— interpreter translateth it a prince the Septuaginte a captaine all one sence that is inferiour Iudges shall not depart from his feet namely of the tribe of Iudah that is they shall not be taken away vntill Shiloh come that is the sauiour and Messias the olde Hebrues doe thus expound this worde but the newer oâ— latter of them doe woonderfully wreâ— this place and doe deuise most absurd senses least they shoulde be compelleâ— to confesse that the Messiah is come in to the worlde The Patriarcke addeth and the people shal be gathered vnto him that is the Gentiles shall also come vnto the MESSIAH and beleeue in him Though thys propheâ—ie seemeth to speake onely of the continuance of the kingdome of IVDAH and not euidently and plainly to say that SHALOH should come of the tribe of IVDAH yet other prophets did afterwardes expresly foretell the same For when as in the tribe of IVDAH there were many notable houses as CALEBS and others the Prophetes propheâ—ied that the MESSIAS should coâ—e of the house of IESEE and of DAVID But of DAVID there came most mightie kings after his family being as it seemed almost extinguished and ouerwhelmed yet God preserued him a light and foretolde that the Messias should come of IECONIAS DAVIDS nephew of his sonne IEHOIAKIM Hee begate SALATHIEL from whome the two Euangelistes doe draw the lyne of Christ vnto IOSEPH vnto whome was espoused the holy virgine who baâ—e Iesus Christ the king of kinges And in this place is the genealogie of the fathers crâ—wne from IVDAH the sonne of IACOB vnto DAVID PHAREZ and ZARAH being twinnes were the sonnes of IVDAH of THAMAR his daughter in law and his wife Gen. 38. By them are praefigured two sortes of people the Iewes and the Gentiles they went down into Aegipt with their father and there PHAREZ begat ESROM 2 ESROM was the sonne of PHAREZ Gen. 46. He went downe into Aegypt with his father his grand-father as also HAMVL his brother did Ge 46. of whose posteritie there is nothing recorded vnlesse that the familie of the HAMVELITS tooke theyr names from hym Num. 26. 3 RAM who in the booke of the Chronicles and by the Euangelistes is called ARAM was the sonne of ESROM borne in Aegypt after the death of IACOB 4 AMINADAE the sonne of RAM great graund-father to DAVIDS great graund-father was borne in Aegipt 5 NAASSON the sonne of AMINADAâ— graund-father vnto DAVIDS great graund-father hee went out of Aegypt with his father and after hym hee was captayne of the tribe of IVDAH in the wildernes where hee begate SALMON Num. 1. 2. 7. 1. Chroâ—i 2. It is doubted whether he was hanged together witâ— the other princes in the fields of MOAB for whoredome and the worshipping of Ball Peor ELISAH ARONS wife was his sister Exo. 16. Some doe write that ELIMELECH the Bethlehemite the husband of NAOMIE RVTHES mother in-law and NAASSON were brethren but LIRA saith that ELIMELECH and the father of BOAZ that is SALMON were brethren and so the other went before hym in one degree as he noteth vppon 3. cap. of this booke According vnto this opinion BOAZ and MAHALON shuld be brothers children which seemeth not to be true for then should there haue bene none neerer of kinne then BOAZ except hys brother if hee hadde anie for these two sonnes dyed without anie Children 6 SALMON who in this booke and 1. Chroni 2. is otherwise called SALMACH the sonne of Naasson graund-father to DAVIDS grand-father was prince in the tribe of IVDAH when IOSHVA entred the land of promise this man tooke RAHAB the Cananite to be his wife c. 7 BOAZ DAVIDS great graundfather hauing SALMON to his father and RAHAâ— to his mother tooke RVTH to hys wife The Hebrues doe say that hee was IESHAN the Iudge The Chaldei interpreter calleth him a righteous man and hee writeth that for his equitie the land of Israell was preserued from the inuasions of the enimies and deliuered from the famine by his prayers But from whence he hath this I know not 8 Oâ—ED the sonne of BOAZ and of RVTH the Moabite was DAVIDS graund-father 9 ISAI who by the Euangelistes is called IESSE was the sonne of OBED mention is made of him in the 11. chap. of the Prophet
ISAIAH Of this man the Christians are sometimes called Iesseits Hee was also called by another name NAACHAS that is a serpent 2. SAM 17. The Chaldei interpreter vpoÌ„ this chapter saith that he was therfore caled a Serpent because he was endued with great wisedome whereby hee auoyded the subtleties of the deuil Reinerus Rineccius a man very learned and diligent in booke of the noble families of the kings and priestes of Israell noteth that in his opinion Nahaz was another man and not Iesse For it might be that Abigail was DAVIDS sister of one and the same mother but not of the same father It is read that ISAI had eight sonnes 1. Sa. 16. vers 10. ISAI caused his seuen sonnes to come before SAMVEL he afterwards asked are there no moe children but these In the Chronicles Dauid is called Isais seuenth sonne whose names are these ELIAB the eldest ABINADAâ— SIMEAH who was also called SAMAH NATHANIEL RADDAI HOSEM DAVID The name of the eight sonne is not reckoned some thinke that he dyed in his youth and left no children behinde him others do thinke that IONADAB the sonne of Shimeiah or some other nephew was nombred amongst his sons He had two daughters Zeruia and Abigail Zeruia had three sonnes Ioab Abishai Asahel which are mentioned in the sacred historie Dauid names them after their mother the sonnes of Zeruia peraduenture because that their father was but a meane man Abigall had a sonne called Amasa of Dauid descended nineteene Kings Salomon Rehoboam c. The question is moued in this place how Salmâ—n Rahabs husband and Bohaz the husband of Ruth may bee ioyned togeather in two generations when as the course of the historie euinceth it from the first yeare of Iosuah wherein they thinke that Ierico was taken and Rabab preserued vnto the time of Ibsan whom they will haue to be Bohaz the sonne of Rahab so likewise vnto the times of Eli wherein Iosephus writeth that this RVTH came with NAOMI to Bethlehem manye yeares were past between I do simplie answere that it doth not euidently appeare by the holy scriptures how many yeares after the taking of Ierico were past before Salmon married Rahab and when he begate Bohaz of her or when Bohaz married Ruth so likewise whither this Bohaz was one the same with Ibsan the Iudge and therfore it is not necessarie that with some of the Hebrues and Lyra we shuld imagine three Bohazes which shuld successiuely follow one another as the grandfather the sonne and the nephew which three should be coÌ„prehended vnder one name Furthermore it is no absurditie if we should say that God prolonged the life of Salmon Bohaz for many yeres as he did also many others of the fathers after the stood But it is to bee obserued that in the catalog of the genealogie of Christ many heynous sinners are rehearsed Iudah the father of Pharez committed manye grieuous offences Naasson was defiled as some thinke with whoredome and with the abominable worshipp of Baal Peor Rahab the mother of Bohaz is expressely called a haâ—lot both by Paul Iames. But this came to passe by the prouidence and will of God that Christe should come of such parentes lest anye man should think that this was wrought through the merits of the Patriarks and also for the comfort of sinners lest they should fal into dispair but might know that hee came for sinners according to that saying 1. Tim. 1. This is a true saying Iesus Christe came to saue sinners c. God will be mercifull vnto theÌ„ through his sonne if they repent The mother of Phares and also the mother and wife of Bohaz were heathnishe women which were conuerted to the worshippe of God And it pleased the sonne of God to come of them that not onely the Iewes but also the Gentiles might haue hope to obtayne saluation through Christ who came also of the Gentiles and that for their saluation the Iewes are ioyned togeather with the Gentiles in Christ the corner stone The which the Iewes would hard â—y bee perswaded vnto at the first Yea euen the beleeuers of the Iewes and the Apostles themselues abhorred to haue felowshippe and company with â—he Gentiles Therefore God sending Peter to Cornelius the Centurion hee taught him first from a vision from heauen that he should not abhor his companie And in that God exalted Dauid to so great maiestie being born of parents of so meane estate for though he came of so noble a familie yet his father was a husbandman hee did it to make hys mercy and hys power knowne DAVID himselfe in the 113. psal sayth that God lifteth vp the poore out of the donge that hee may sitte him in the seate euen with the princes of his people IOSâ—PHVS concluding this history sayth in taking in hand to expound the historie of RVTH it is necessary to set forth the power of God for this is very apparent that God lifteth vpp of the basest of the people vnto great dignitie euen as hee did with DAVID himselfe who came of such parentes We doe also see by the wordes that the Anabaptistes are farâ— out of the way which deny Christiaâ— the reading of the olde testament wheâ— as those thinges which appertayne vnto our saluation are thoroughly set down in the newe for who can vnderstand these wordes in MATTHEVV BOAZ begat OBâ—D of RVTH except hee hast read this booke and in that he sayth of RVTH which was a Moabite there is no small mistery contayned for the Euangelist declareth that Christ woulde be borne of the Gentiles and that for their sakes But here is a bad errour whiche wee shoulde confute in many wordes Some doe make BOAZ a figure of the Messias and RVTH of the Church the spouse of the Messias I doe not denie but that hee with his spouse is diueâ—sly figured in the scriptures but I had rather follow the simple and literall meaâ—ing of the place c. They which doe delight in allegories let them seek them else-where Thus hitherto I haue expounded vnto you thâ— booke of RVTâ— out of the 〈…〉 many lessons â—ut it is noâ—â—fficient to heare and to â—ad these and other such like except we endeuor to heare with profite and to â—rame our liues according to the rule of the word of God For the seruant which knoweth the wil of his master and doth it not shalbe beaten with many stripes Therefore let vs earnestly praye vnto God most mercifull and mighty that he would vouchsafe to open our mindes that we may not onely vnderstande his oracles aright but also that wee may vse them to the confirmation of our fayth and amendement of our life FINIS The 〈◊〉 this 〈◊〉 〈…〉 〈◊〉 partes â—he scope The profite The deuision of the chapter The 〈…〉 A famine