TO THE 〈…〉 Matrons and Mirrours of 〈◊〉 gratious Lady Anne Dutches of Sommerset 〈◊〉 right honourable Lady Brigirt Countesse 〈◊〉 Bedford the right vvorshipfull Misâ—resse PHILIP PRYDEAVX Mistresse LVCE COTTâ—N and Mistresse Mary VVatts EPHRAIM PAGITT wisheth the encrease of all spirituall graces meete for this life and a full assuraunce of that honour whiche lasteth for euer I Haue not that libertye most noble Ladies and graue Matrons in this my Epistle to set foorth the praises either of you or of the work which I haue labored to send vnto you in Englishe But aâ— enforced as in an Apollogie to defende my selfe that I a child of eleuen yeares of age haue dealt in a matter of religion and presumed to dedicate the same to you For the first I aunswere there is no age freed nor exempted from the knowledge of God and the setting forth of his glorye so farre as he hath enâ—â—bled them but as children are assonâ— subiectâ— to death as the olde so must they learne to dye and to yeeld accompt of that one talent which thâ— have â—â—ether they haue emploied it to the vse of God who 〈◊〉 it them or no. Besides that I was emploied in it by the appointment of those my frends that in respect of the interest they haue in me the loue they beare mee the good they wish to come of this labour to suche step-parents and children in lawe which vnderstand not Latine that I could not deny them For the second it is not presumption that hath made me to dedicate it vnto you right Honourable Ladies and worthy Gentlewomen but a desire to yeeld thankes for the comfort which I my brother Sisters poore children haue receiued by the kindenes which hath often come from you to vs our parents in our necessities Therefore I beseeche your H. and Wor. in good part to take this booke which I with all humilitie do heere offer vnto you humbly praying that you widowes will receiue into England these good widowes Naomie Ruth come out of Moab sent as excellent paterns of vertues and godlynes by the holy ghost to all christians described and lineated by the sermons of that worthie Minister Maister Lauaterus of Tygurine Like will to like widowes come to widowes disdain theÌ„ not for their pouertye Haue they bene in trouble so haue al you Was Naomie a soiourner in a straunge countrie and lost there her husband so haue some of you Did Ruth leaue her countrie for religion So haue some of you Were they disdayned skoft and scorned at so are you of the worlde for your zeale in religion and loue to thâ— glorious gospell of Iesus Christ. Of the other 〈◊〉 are you come of noble birth are you of honorable calling so was Naomie of the royall and kingly tribe of Iudah and Ruth was maried to Boaz a man that sate in the gates of Iudah iudged Israel and was great grandfather to Dauid the king end so from these good women came kinges and princes to rule Gods people and at length the hope ioy and comfort of all mankinde our Sauiour Christ according to the fleshe Therefore Noble and Wor. matrons I pray you take it in good part that I haue bene so bold to ioyne you of seuerall estates togeather in this short Epistle but because yee are all in one estate of widdow-hode in one course of religion in like regarde of the weale of vs and our parentes I was so bolde to knitte you together entreating you that my childishnes which in this I haue shewed your wonted vertues may beare out toward your selues and as a vaile to couer from others till God giue me more knowledg and vnderstanding to amend it And I humbly pray the Lord to grant you as much comfort in your own children and in your sonnes and daughters in law as euer Naomie had in Ruth And as they had rest after their traueils and ioy after their sorrowes so the Lord geue you peace of consciences heere and after this pilgrimage that euerlasting rest which neuer shal be taken from you THE BOOKE OF Ruth expounded in 28 Sermons The first Sermon THIS Booke is named after RVTH a most excellent woman not for that she wrote it but because the historye is especially made of her for it maketh mention that shee was a MOABITE and by what occasion she was conuerted to the religion of ISRAELL and what she did likewise how she was maried to BOAZ a man of great authority was mother to OBED DAVIDS Grandfather So the little booke ESTER hath the name froÌ„ Queen ESTER the principall person which is spoken of in that booke Also the bookes of SAMVEL that I may at this time speake nothinge of others are named of the cheefe person For though wee do willingly graunt that SAMVEL the Prophet wrote the first booke vnto the 24. chapter yet it is certaine that he could not proceede any further For in the beginning of the 25. chapter is his death set downe and the other six chapters to the end of the book do containe things done after his death The second book which is also named after SAMVEL doth entreate onely of those thinges which were done after his death therfore could not be put in writing by him Yet it seemeth that it was therefore called by the name of SAMVEL because it prosecuteth the historie of DAVID whome SAMVEL annoynted king by the commaundement of God and for that it was written by some of his disciples as NATHAN or GAD put forth vnder the name of their maister Some thinke that this little booke of RVTH was written by SAMVEL other some that it was gathered out of that great book of the Chronicles of the Kings of ISRAELL and IVDA whereof there is mention made oft times in the books of the kinges The which is lost without the losse of doctrine necessary to saluatioÌ„ For that it is not that book of the Chronicles which is yet extát I haue shewed in my commentaries vpon that booke But who gathered this history out of that booke spoken of before or who wrotte the same ESRA or rather some other Prophet which florished in the time of the Iudges or afterwards I cannot certainly tell neither is it anye great matter to know how soeuer it was this ought to satisfie vs that this booke by the agreement of al men is nombred amongest the canonicall bookes of holy scriptures which by the motioÌ„ of the holy ghost are written of holy men and deliuered of God to his church and so woÌ„derfully preserued through so manie dangers to our comfort and learning If thou hast a notable priuilege confirmed by the seale of some Emperour or king thou hast not regard of the name of the writer or of the penne which he vsed in writing it so sith it appeareth by the general coÌ„sent of al godly meÌ„ that the holy ghost is author of this book we ought not to vse muche labour to knowe the
instrument which he vsed in writing it The argument or matter of this book is this ELIMELECH in the tyme of a famine went with his wife his two sonnes out of BETHLEHEM into the land of MOAB There the father dying the sonnes took them wiues of the MOABITISH woman who after certaine yeares died theÌ„selues out of their owne couÌ„trie leauing their mother and wiues aliue NAOMIE in the mean seasoÌ„ being certified that God had giuen plentie to his people consulted for her return into her country Both her daughters in law do accópanie her she doth exhort both of theÌ„ that they would tarry with their kindred ORPAH therefore doth returne to her owne But RVTH when she could not be drawne away from her came with her mother in law to Bethâ—ehem in the beginning of haruest The Bethlemites marueiled what NAOMI ment by her coÌ„ming In the meane season RVTH went forth to gather eares for to norish her selfe and her mother in law and it was not without the prouideÌ„ce of God that she came into the field of her kinseman BOAZ When he comming into his field vnderstood of his bayly what shee was hee doth speake to her courteously and charge hys seruauntes and reapers that they hurt not her she thanking him being laden by him went home and she tolde her mother in lawe in order euery thing that befell to her She doth giue her counsell that shee should goe priuily into BOAZ barne and that shee shoulde lye downe at his feete being a sleepe and require him to be her husband according to the law of God which coÌ„mandeth the brother or kinsmaÌ„ to marry the wife of the brother or kinsman that is departed without a son RVTH doth obey her mother in law she doth demaund marriage of BOAZ who doth aunswere that there is another who is neerer of kinne to her then he was and if he would yeeld his â—ight he would marry her And when on the next day that kinsmaÌ„ renouÌ„ced his right before the Iudges BOAZ maried her begat of her OBED DAVIDS graÌ„dfather This whole historie seemeth especially to consist of two partes The first in the rehearsall of the miseries of NAOMI RVTH The next in the change of the estate of those women c. namely how God had made thé rich again whom he had throwne down into great pouertie The scope and the especiall intent of this history is that the genealogie of DAVID and so of our Lord and Sauior Iesus Christ might be shewed who was of his seede according to the fleshe Christ is the scope and end of the law prophetes Also we shal heare hereafter that this matter befell when the Iudges raigned ouer Israell therfore it is well placed after the booke of the Iudges And though this booke is small yet it doth contain many notable things yeeldeth great vse to all the parts of life and therefore it may be compared to pretious stones of which though many are little yet they haue certaine excellent vertues This commeÌ„dation of holy scripture which is written in the second Epistle of Saint PAVLE to TIMOTHIE and the 3. chapter doth appertayn to all holy bookes and therfore to this also The whole scripture is giueÌ„ by the inspiration of God and is profitable to teache to improue to correct to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good workes And also in the 15. chapter to the ROMAINES For whatsoeuer thinges are written afore time are written for our learning that we through patience and comfort of the scriptures might haue hope That wee may the better see the vse of this writing let vs mark some principal heads which are propounded in it Afterward euerie thing shall follow more fully in theyr places First as all holy bookes doe further vs to the knowledge of god so doth thys also For it doth teache that Christ the sonne of GOD came of the IEVVES and of the GENTILES which are sinners and therefore appertaineth to them both It doth teache that al thinges are gouerned by the prouidence of the most excellent and great God and also that by hys direction mariages are made betweene husbâ—ndes and wiues RVTH being willing to gather eares of corn that she might â—ether liuing fell into BO AZ fielde whiche was the occasion that shee b'ecanâ—e hys wife and mother to OBED We shâ—ll see how God doth alwayes exercise tâ—e godly with diuers afflictions as pouertie barrennes bannishment and hunger and bring theyr estate to that passe so as they may seeme vtterly to be vndone but if they be not ouerwhelmed with aduersities but beare al things patiently looking for his heauenly helpe and calling on him oftentimes their afflictions are chaunged into a notable estate yea euen in this life Moreouer we shall learne out of this history howe God hath a care of the GENTILES and also that hee hath hys chosen amongest them as IETHRO NAAMAN the SIRIAN the widow of SAREPTA and the NINEVITES c Not that we say that they were saued without Christ. Also he would haue RAHAB and RVTH ioyned to the seed O ABRAHAM that the MESSIAS might be born of them in his appointed tyme. Wiues Mothers in lawe daughters in lawe widows fathers of housholds seruauÌ„ts labourers haue here notable examples to follow Let vs learne that strangers and poore men our kinsmeÌ„ and those which are newly conuerted to true religion are to be well handled neither to be hurt in wordes nor deedes We haue a notable exaÌ„ple propounded to vs how BOAZ kept his fayth also there are rewardes ordained for our vertues in this life Therfore let not any man say that it is all one whether we doe well or euill There are nine notable persons made mention of in this little booke ELIMELECH NAOMI MAHLON CHILION ORPAH RVTH BOAZ his bailiffe and the kinseman that did yeeld his right by euery one of them examples of our dueties are propounded to vs which by Gods assistaÌ„ce we wil mark in theyr places Let vs giue great thanks for the vnspeakable gift of God that he would haue his holy scriptures to bee written and to be preserued through so many sharpe tempestes and read out of those fountaines to his Churches and let vs be occupied in them both day and night and cast away those lying and vnprofitable bookes in which fooles are most exercised CAP. 1 The 2. Sermon 1 In the time that the Iudges ruled there was a dearth in the land and a man of Bethlehem Iudah went to soiorne in the countrie of Moab he and his wife and his two sonnes 2 And the name of the man was Elimelech and the name of his wife Naomie and the names of his two sonnes Mahlon and Chilion Ephrathites of Bethlehem Iuda and when they came into the land of Moab they continued there THe thinges that are especially handled in this chapter are these ELIMELECH in the time of famine
Ruth abode still with her 15 And Maomi said behold thy sister in law is gone back vnto her people and vnto her Gods returne thou after thy sister in law NOwe afterwardes here is declared what NAOMIE preuailed by her speeche with her daughters in lawe or rather what befell after she commanded them to returne home ORPAH returned to her mothers house but RVTH taryed with her mother in law Let vs heare what maye bee gathered out of these wordes for our edification After NAOMIE had exhorted them both with many reasons to returne home they wept agayne very much which was a signe of great sorrow which they tooke of thys that they were to part asunder For sorrow bringeth forth tears as bloud springeth out of the body if it be wounded so if the soule be wounded teares break forth Wherefore some do call teares the bloud of the soule As they offended not in weeping so neyther do they at this day which shed teares when they are drawn from their good friends The Stoyckes say that it becommeth not a man of courage to weepe for that it is a signe of a weak effeminate mind But the holy scriptures teach otherwise for in them there are many examples not onely of women but of most valiaunt men who by teares haue testified theyr sorrow and are not yet accounted to haue offended therein IOSEPH wept foure tymes when his brethren came to him into Aegypt to buye corne DAVID who ouercame and slew a Lyon a Bear Gyants when ZIGLAG was destroyed he wept so much that his strength failed him his souldiours also did the like 1. SAM 30. 2. SAM 15. DAVID descending the mount of Oliues wept PETER also wept aboundantly PAVLE and all they whome he had called to Milleâ—um wept ACT. 20. Our sauiour Christ himselfe wept often therefore that Stoicall sencelesnesse is not approued of God Yet as in other thinges so also in weepeing their must be kept a meane neyther must we weepe for euery cause For all kinde of weeping cannot bee excused SENECA although he was a Stoick himselfe yet hee sayth wee may weepe but not howle out But this makes greatlye to our comfort that in this little booke it is written down twise that these pore women wept aboundantly for heereby we do gather that God regardeth the teares euen of them that be very poore DAVID in the PSAL. 56. 8. declareth that God putteth their teares and so the teares of the godly into his bottle and and noteth them in hys regester Good Lorde how fewe daughters in lawe are there at this day who if theyr mothers in law should departe from them into other countries or els out of this lyfe would shed teares for them or if they do shedd any they may bee called Crocadiles teares ORPAH kissed her mother in law kissing was commonly vsed in Palestyne and all Syria and as at this day other nations also do so they entertained their friendes and gesse at their comming and bad them farewell with a kisse in like maner they saluted them whome they met with a kisse Christ in LVKE 7. reprooueth SIMON the Pharasie because he intertained him not with a kisse ORPAH bidding her mother in-law farewel kissed her A kisse is a token of friendship and kindnes and also of reuerence faith and obedience PLVTARCH in the life of CATO VTICENSIS writeth that when he departed out of his prouince the souldiers reuerently kissed his hand the which kinde of honour was at that time onely giuen to Captaines or Emperours and that to very fewe of them POMPEIVS LETVS in his compendium of the Romaine histories writeth thus The Emperours first reached out theyr handes for theyr nobles to kisse after with their own hands they lift them vp to kisse their mouthes DIOCLETIANVS by a decree appointed that all meÌ„ without difference of degree shoulde fall downe and kisse his feete the which he set foorth magnifically adorning his shooes with gold pearles and stones the whiche they doe record was done before by C. CALIGVLA c. this sayth he Afterwardes the Romaine bishops also like vnto those tyrauntes whiche sought to haue done vnto themselues the honours due to God offered to others their feete to be kissed the which SIBILLA CVMANA foretold in the 8. Sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is there shall be a king with a hoare head or a helmet hauing a name neere vnto the sea or bridge regarding the world bestowing his giftes with an euil foot for they must thinke that he doth them great honour whome he alloweth to kisse his feete S. PAVLE 1. COR. 16. sayth salute you one another with an holy kisse excluding the sinnes of vnchastitie and hipocrisie and he doth not in these wordes prescribe a lawe that all nations shoulde receaue this custome of kissing one another 2. SAM 20. IOAB kissing AMASA slewe him IVDAS with a kisse betrayed the sonne of God This is too too common at this day that men whome they kisse that is whome they flatter before their face they do secretly backbite It is to be supposed that this ORPAH kissed her mother in law of a sincere mind not as that sonne of whom it is in the fable who faining that hee would kisse his mother when he was led to execution with his mouth bit off her eare It is said that shee returned to her owne If that shee had as it is very probable some taste of true religion shee is a figure of them whome the Lorde in the Gospell calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche for a time professe the true faith but do afterwardes fall backe againe eyther for hope of prosperity or being discouraged for feare of troubles It is not sufficient to lay some foundations of true religion but it must be builded vp vntill that spirituall building be perfected It is not inough to runne except we obtayne to the goale Who so perseuereth to the end saith the Lord he shalbe saued and not he that began well and goeth but a little forward LOTS wife is to vs an example who when she looked backe againe was turned into a piller of Salt If this ORPAH had come into Iudea it doth not seem that she would haue perseuered But whether she perished in her errors or was afterwardes conuerted or repented without the losse of the trueth we know not neither should there concerning this or of others such like be anie questions mooued which tend not to edification RVTH tarried with her mother in law and could not be drawn from her by any perswations there is a like example IOH. 6. of Christes apostles when many fell away from him he asked them whether they would also go away Therfore SIMON PETER aunswered to whome shall we go Lord Thou hast the word of eternal life and we beleeue and know that thou art the Christ the sonne of the lyuing God We must pray to God that he wil suffer vs neither by flattering perswations nor threatnings and terrors to
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
permitted GOD doth giue vs wine bread flesh fish and other thinges which wee are to vse for meate and drinke PSAL. 104. God doth make the wine to encrease which doth make glad the heart of man and especially if they who labour hard doe reioice at their meate and drinke they are not to be enuied IERE 31. God doth promise his people that they which should returne into their countrye shoulde abound with those thinges whiche pertayne to honest pleasures Yet wee must beware least wee abounding with these giftes of God should forget him but we must giue diligence to vse his gifts well That BOAZ lay all night in the floore and slept by the heape of corne he did so eyther that hee might betimes in the morning returne to his labour or that he might watch the corne least theeues should carry it away It seemeth that the floers or the barnes were in the fieldes and not so fully fensed but that euerie bodie might come in VARRO lib. 1. cap. 51. wryteth that the flooer ought to bee in the fielde in a higher place so that the wind might blow thorow and especially round and in the middle a litle a slope that if it doe rayn the water may not stay c. He doth teache housholders by hys example to haue a care to keepe theyr thinges and to be present with theyr labouring people for oftentimes through theyr owne negligence that is stolne froÌ„ them which they haue gotteÌ„ with great labour In the deepe of the night BOAZ tourned himselfe from one side to another or bowed himself laphath signifieth to bow to apprehend to lye shrunk vp together some expound it to turn from one side to an other When he did turn himselfe and thrust his feet to the foot of the bed hee vnderstoode that something laye there and being afrayd hee boweth himselfe and by feeling to witt by the apparel hee found it to bee a woman therefore hee asked who shee was It was no maruell that hee was afrayd hee might haue suspected some euil spirit which had taken on it a body had lain at his feet AlexaÌ„der of Alexandria in the 2. booke chap. 9. writeth of a certaine spirit that as it seemed puttyng away the bedd clothes lay downe in a bedd where a good man lay and drawing neere as if it would haue embraced him and the other when he was nowe almost dead for feare shranke to the side of the bedd and when it came neerer he droue it away c. Also looke in the 19. chap book 4. I could also bring you many other examples of this kinde And it is not to be doubted but that BOAZ being amased with a sodayn feare commended himselfe vnto the Lorde for godly men were woont to do so in those soddaine terrours when wicked shapes and illusions of shaddowes appeared to them The olde fathers as it is read oft times in theyr writinges doe crosse themselues and so they driue awaye deuils Lactantius writeth of the vertue of the crosse in the 4. booke 27. â—â—ap but we must not think that this ceâ—â—monie of the crosse doth driue away â—â—â—ils of it self but because they beleeâ—â—â— that they were freed by the crosse and benefite of Christ from the power of the deuils RVTH aunswered modestly that shee was his handmaid and desired him that hee woulde couer her with the skirt of hys garment or throwe his winge ouer her Chanaph signifieth a wing or a skirt of a garment also an end and a corner Lira noteth that the man contracting marriage in those dayes layd his winge or the nethermost skirte of his garment on the woman So the meaning is betroth me to thee and marry me according to the lawe of a kinseman or that whiche is better hide me vnder thy wings take me into thy tuition and defend me A metaphor borrowed from birdes who doe couer and defend theyr young ones with theyr winges But in this similitude is by the way set foorth the duetie of husbandes towardes their wiues namely that they shield and defend them feede and proâ—â—uide necessary thinges for them Good Lord howe manie husbandes are there which doe neuer thinke of these things She doth shew the cause wherefore hee ought to take her into his defence because thou art the kinsman Least hee should thinke that she was a bold and vnshamefast woman to come into a mans bed in the night vnknowne shee called to hys minde the law of God of marrying the widowe of the brother or coâ—in departed Let not women abuse this place in the defence of their filthinesse neyther let them come night nor day to any mans bed if he be not married to them especialy if he be wel drunken or otherwise cast themselues rashely into danger for the condition of those times was farre otherwise then at this day it is The. 18. Sermon 10 Then sayd hee Blessed be thou of the Lorde my daughter thou hast shewed more goodnesse in the latter end then in the beginning in asmuch as thou followest not yong men were they poore or riche 11 And now my daughter feare not I will doe to thee all thou requirest for all the Citie of my people doth know that thou art a vertuous woman 12 And now it is true that I am they kinseman howbeit there is a kinseman neerer then I. 13 Tarry to night and when morning is come if hee will do the duetie of a kinseman vnto thee well let him do the kinsemans duty but if heâ— will not do the kinsemans part then will I doe the dutie of a kinseman as the Lord liueth sleepe vntill the morning THE notable woman RVTH asked of BOHAZ here first husbands kinsman that he shuld marry her as it is immediately before Now heÌ„ceforward doth follow what BOAZ aunswered to her Blessed saith he thou art or shalbe of God or froÌ„ god my daughter The septuagintes do translate it eulogemene suto curio theo BOAZ calleth her his daughter who called her selfe his handmayd and he prayeth to god the only giuer of al good things to blesse her both in bodie and soule Or he saith this that she had receiued great giftes of God and was acceptable vnto him That kinde of salutation is other where extant 1. SAM 15. SAVLE meeting SAMVEL saluting him sayed Blessed be thou of the Lord. In the new testament LVK. 1. chapter The Aungell GABRIEL saluting the holy virgen sayd eulogement suen gunaixi that is blessed bee thou amongest women that is thou art in fauour with God it is a great thing to be in fauor with a prince much more with God Thou art that happie and blessed woman whiche God chose out of all womenkinde that the messias might be borne of thee for vnder the name of blessing the Hebrues do vnderstand all kinde of happinesse Hee sayth that her last pietie was greater then the first The first pietie or bountifulnesse was that shee did reuerence her husbande when he was aliue and that shee loued
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