she arose with her daughters in lawe and returned from the countrey of Moab For she had heard say in the countrey of Moab that the Lorde had visited his people and geuen them bread 7 Wherfore she departed out of the place where she was and her two daughters in law with her and they went on their way to return vnto the land of Iudah 8 Then Naomie sayd vnto her two daughters in law goe returne eche of you vnto her own mothers house the Lord shew fauour vnto you as ye haue done with the dead and with me 9 The Lord graunt you that you may finds rest either of you in the house of her husband And when she kissed them they lift up theyr voyce and wept NOW hee entreateth of the return of NAOMIE into her couÌ„try In the first place is shewed how as soon as she heard that the Lorde hadde giuen plentie to the Israelites she presently betooke her selfe to her iourny that she might return into her countrey Both her daughters in lawe kept her companie and followed her a little way as it seemed of no other purpose then to leaue their owne countrie and to goe with her into the land of Moab We doe learne out of this place from whence aboundance of thinges doe come For the scripture saith God visited which worde is taken both in the good part and euill his people and gaue them bread that is fruit corne and other thinges necessary for the sustenance of life All which amongest the Hebrues is called bread as also in that petition Giue vs this day our dayly bread GOD therefore doth giue vs all things necessarie But as God in his mercy doth giue vs aboundance so of his iustice doth he giue vs scarcetie He worketh by second causes yet hee is not bound to them Therefore let vs pray that hee deale not with vs according to our desertes but according to his great mercie But here is a notable example to be followed of NAOMIE For she by and by assoone as the famine ceased went out of the idolatrous nation to the people of God as if it were to a haueÌ„ so let vs also as often as occasioÌ„ is offred flie to that place where we may serue God with a pure conscience let vs embrace him with both handes especially if the word of God be preached publikely in our owne countrey DAVID in bannishment did first complaine of this that hee could not be present in the holy assemblies and as the Hart doth earnestly desire the riuers of waters after that he is chased of the hunters so his soule thirsted after the Lord. 2. SAMVEL 2 chap. DAVID hearing that Saule was dead by and by he consulted with the Lorde if he should goe vnto ZICLAG into some Citie of the tribe of IVDAH esteeming nothing more then to returne home with speede hee being commanded of God without delay went with his wife and fellow souldiers to Hebron If wee liue in those places where religion is freely exercised wee can scarse containe our selues in our callinges what then will become of vs there where no mention is made of the word of God and so many wicked examples are dayly set before our eyes Wherefore if thou fallest by some necessity amongst wicked men assoone as thou canst commodiously chaung thy place For there is a greater care to be had of our eternal safetye theÌ„ of all other thinges Those Israelites are euill spoken of and also deseruedly which did not accept the allowance of CIRVS and would not return into their countrie but rather die in Babilon than leaue their nestes It is said in the 18. APOCA allegoricallie that wee must leaue Babilon and Moab that is idolatrie and wickednes NAOMIE doth exhort her daughters in law that ech of them should go home to their mothers house she doth call it their mothers house not because theyr fathers were dead for afterwardes in the 3. chap. BOAZ doth prayse RVTH because she did leaue her father and mother and came into the land of Israell but because children and especiallie daughters are most conuersant with the mothers and moste familiar with them GENESIS 24. REBECCA doth call it the house of her mother and not of her father Of what purpose she did perswade them not to come into the land of Iudah we will speake in place conuenient She doth pray for their prosperitie first that God would blesse them next that God would be mercifull vnto theÌ„ as they were to the dead and her The worde chaesâ—d signifieth godlines mercifulnes benignitie and bountifulnes not after a certaine maner but whiche doth proceede from an ardent affection that speech is oftentimes found in the scriptures this word EMETH is added that is truth or fayth GEN. 24. ABRAHAMES seruaunt saith if ye now consult to deale mercifully with my maister shew it that is if ye will doe him a good turne and deserue well of him giue your daughter to wife for his sonne 1. SAM 15. It is sayd of the Cenites that they did shew mercy to all the children of Israell when they came out of Aegipt that is that they gaue them benefites therefore they were preserued when the Amalekites were destroyed 2. SAM 3. chap. ABNER saith to ISHBOSHETH I haue dealt mercifully with thy house that is I haue bestowed benefites vpon it chap. 10. DAVID said I wil deale mercifully with HANON the sonne of NOHAS as his father dealt mercifully with me sending Embassadours who shoulde comfort him after his fathers death And because he had receaued benefites of them his will was to giue them thankes c. What did these widowes they did loue theyr husbandes when they were aliue and they did serue them withall kinde of honest dueties so farre as it became honest wiues they did speake honourably of the dead and they did so lead theyr liues that the dead shoulde not be euill spoken of for theyr causes Furthermore for their husbandes fakes they did helpe theyr mother in-law being left alone so they did shew mercy to the dead But no man ought to thinke that of any preposterous zeale they did offer I know not what sacrifices or muÌ„ble vpp some prayers for them whiche were departed For without doubt RVTH knew that those soules which are departed in the faith of the Messias are in rest c. The Masse Priestes doe exhort men that they shew mercy to the dead that is hier Masses to be said for the forgiuenesse of sinnes and that they should prouide to celebrate the seuenth daies the moneths daies and yeare daies c. that their soules might be freed out of purgatory But sith that God hath appointed so many kindes of sacrifices yet as PETER MARTER obserueth it is not read that hee did appoynt any at all for them that are tormented in purgatorie which he would haue done if our soules shuld suffer any torments in purgatory It is euident by the holy scriptures that there are onely two places for soules
to be in namely a place of rest and a place of torments the third place which is called purgatory is inuented of man If any man wil do good to the dead let him bestow it on the widdow and his Children and friendes also let him declare the noble deeds done by the dead man neither let him do this as at the request of the man when he was aliue c. The other thing is that NAOMI doth pray for her daughters in law that they may each of them find rest in their husbandes house that is she doth wish for their happy estates and peaceable marryages she prayeth for good husbandes and tractable with whom they may lead their liues prosperously without pouerty which is a common burthen of marriage and without stroakes and blowes Afterwards in the 3. Cap NAOMI said to RVTH I do seeke thee rest that thou mayest bee well that is I doe seeke that thou mayest haue a good husband She did not think that marriage did lack all troubles For marriage hath her troubles as diuers diseases troublesome childbyrthes faults burialles and other heauie lottes of children and many more of this kinde but God as NAOMI knew will be present at godly matches mitigate their troubles But it is manyfest that such husbandes as NAOMIE wisheth for her daughters in law are giuen of God Let not young men nor virgins enquire by superstitious oracles what wiues or husbandes they shall haue but let them rather praye to God that hee would prosper them in that matter and let them depend vpon his prouidence We gather of this wish or praier of NAOMIE that she beleeued that God had a care of mortall thinges and that hee doth reward good deeds with rewardes and punisheth euill deeds with punishmentes Next we do learne what things to desire and praye for for others and especially for them which haue done vs good namely all those thinges which pertaine to the leading of our life in godlynes The Apostles also do beginne their Epistles with prayers for grace and peace from God The Satiricall Poet doth somewhere reproue the foolish desires of those parents which do wish riches and beautie for their childreÌ„ and other such like things not those things which are of great importaunce Truly externall goodes without the goodes of the minde do profite vs little Furthermore they do make bad prouision both for them selues their children which do cursse them as we do see them commonly doe If thou doest blesse them yet they are almost without any good what then will become of them whome thou doest cursse Furthermore see what wee are to looke for of them which do deale well and rightly with others loue fayth and other vertues are rewarded of God If thou doest nourish thy parents when they are old and do to them all the dueties of a sonne thou shalt find the like to be done for thee of thy sons but if thou doest trouble them thou shalt looke for the same of thy sonnes towardes thee and whether thou wilt or no thou wilt say or at least think I am wel dealt with for that I haue dealt wickedly with my parents the same will bee sayd of others towards whom we haue not bene mercyfull Also the office of married people is heere to be obserued NAOMIE doth praise her daughters in law because they shewed al the duties of humanity to her sonnes let other women performe the same towardes their husbandes if they gouerne themselues wel they may haue good husbandes and tractable for the most part but if otherwise they procure to themselues others great troubles she doth wishe them rest that is peaceable marriage For maried people ought not to braule and fight amongst themselues but liue peaceably for peace and concord is especially praysed in matrymony Many things are read of the offices of maryed folkes in the epistles of S. PAVLE and PETER which is not needfull to be repeated in this place NAOMIE kissed her daughters in law they shed teares plentifully which shalbe spoken afterward in place conuenyent NAOMIE afterwardes in this book did call her daughters in law daughters who did loue her better then their couÌ„trye their parents and kinsemen Good Lorde how seldome at this day do mothers in law and daughters in law agree for braules do oft arise amongest them for light causes many do wish their mothers in law to be at the furthest side of Garamantes c. The 5. Sermon 10 And they sayd vnto her surely we will return with thee vnto the people 11 But Naomie said turne againe my daughters for what cause will ye go with me are there any mo sonnes in my wombe that they may be your husbandes 12 Turne agayne my daughters go your way for I am too old to haue an husbaÌ„d If I should say I haue hope if I had an husband this night yea if I had borne sonnes 13 Would ye tarie for them till they were of age would ye be deferred for them from taking of husbandes nay my daughters for it greeueth me much for your sakes that the hande of the Lord is gone out against me WHen NAOMI wenton her iorney towards her country both her daughters in law accompanied her a little waye not only for curtesie but they purposed to accompanye her into the land of Iudah But she disswaded them from their purpose and bid them returne again to their houses shewing these causes for shee saith shee is now farther striken in age then to determine to marry againe and to haue sonnes who according to the law of Mosis may marry them and rayse vp seede to their brothers NAOMI had not offended if she had bin married to another though she wer old For Matrimonie is not onely instituted for the auoyding of filthy lustes and procreation of Children but also for the helpe and coâ—â—ort of ech other For God sayd it is 〈◊〉 good for man to be alone let vs 〈◊〉 therefore a help c. Manie widowes dâ—e marry other husbandes that they may 〈◊〉 their liuing more easily But if she being striken in age should marrie anie young man she might haue bene accused of wantonnes and lightnes An olde widowe ought rather to thinke of another life than of the delightes of this life and newe marriages and prepare themselues for heauen and they may do that better if they remaine sole then if they were married Old folkes may learne by this exaÌ„ple to be mindefull of theyr olde age and forsake theyr nuttes as it is in the Prouerbes Next she saith if shee should be fit for marriage and determine to marry and haue by and by a sonne by him yet it were not good for them to tarry vntil they should come to age and in the meane season neglect the occasions of marrying with others who would marry theÌ„ Sometimes maydens doe wayt vntill those whome they will marrie do come to age which is not without danger as also that boyes and wenches are
straunger fatherlesse and widowes When thou gatherest thy vineyard thou shalt not gather the grapes cleane after the but they shalbe for the straunger for the fatherlesse and for the widowes And remember that thou wast a seruauÌ„t in the land of Aegipt therefore I commaund thee to doe this thing Furthermore LEVIT 25. chap hee doth commaund that the seuenth yeare be a sabbaoth to the Lord. They ought not to sowe nor plant vineyards but those which grew of themselues should they leaue to the straungers and poore Likewise in the yeare of Iubile MATT. 12. The Pharisies accused not Christes Disciples whiche on the sabaoth daye did goe through the corne and gather eares and eate of theft or spoyle but of breaking the Sabaoth Although it was lawfull for straungers and widowes to gather eares yet RVTH woulde not doe it without the aduise of her mother in law Daughters in law may learn by this example how to esteeme their mothers in law and how to honour them This woman did not contemne her mother in law though she had lost her husband and had no children by him moreouer she is constrayned to nourish her she loueth her aswell as if shee had bene her owne mother The commaundement of the Lord. Thou shalt honor thy parentes doth comprehend both mother in lawe and fathers in law Honour doth also consist in this that daughters in law doe aduise with theyr mothers in lawe when they goe a iourney or doe anie other things whiche are of any moment There are now few daughters in lawe or naturall daughters whiche deale so modestly with theyr parentes If they shoulde nourish theyr mothers in law as she did and should consult with them of things to be done good Lorde what brawles would they moue If theyr parentes of naturall affection or good will whiche they beare to their children doe admonish them what they should doe or not doe how greeuously will they vpbraide them howe many children are there which walke the streetes in the night against their fathers willes how manie daughters which runne to all gasinges and daunsinges NAOMIE did aunswer her friendly go my daughter Let not mothers in law being consulted with of theyr daughters in law mock them nor vpbraide them with bitter wordes but aunswere them courteously that they may thinke them selues to be esteemed as naturall daughters Againe shee calleth her daughter shee reprocheth her not It is profitable and comely for straunge widowes especially if they be yong and bewtiful to keep themselues at home and not to go alone nor wander into the streetes least they be suspected for vnhonest or be rauished as wee may read of DINAH the daughter of IACOB Necessitie which is the extreemest and greatest dart constrained her to go out of her house that she might get her owne liuing and her mother in lawes Let not parentes be too rigorous but graunt those thinges whiche are conuenient RVTH went into the fields to gather eares She did not like an idle huswife looke for foode from heauen shee did not steale other mens goodes shee did not lay out her body to sinne to get her thinges necessary but shee applied her selfe to honest labour yea and to hard labor for to reape corn to gleane and to seeke eares through the fieldes in the greatest heate of the sunne is a hard and troublesome labor Neither would she be troblesome to anie bodie for she promiseth to goe into his fieldes in whose fight shee found fauour that was to whome shee was acceptable with whose good wil she might gather eares She doth also obserue the time and occasion of getting her liuing She was not vrged to labour as many must but of her owne good will and diligently she did that which she shoulde doe Godly women ought to follow this notable example of labor and humilitie PAVLE saith 4. chap. EPHE who so doth steale let him steale no more but let him labour and worke with his handes the thing which is good that hee may bestow vpon whome it is needfull Not that necessitie doth driue all men to worke with theyr handes but rather to endure any extremities then to vse deceites fraudes or other guiles al which are comprehended vnder this worde steale There is not one kinde of labour there is a labour which doth more require the minde than the body as to giue iudgement to gouerne a Churche or schoole to minister phisicke c. For who so thinketh that iudges Ministers Shoolemaisters and Phisitions do not laboure is no lesse foolishe then they which do thinke that no body laboreth in the â—hip but the plumpers and rowers not they which do hold the stern Agayne there is a laboure which doth especially require the body and this is not of one kind for ther are many crafts and occupations As euery member of the body haue their function so in the body of the common wealth euerye man hath his peculiar labour and it is not profitable that euery man shoulde vse one art The apostle commaundeth to worke To agathon that which is good honest For there are mataiotechniai as tumbling and iugling there are some deuelishe craftes as engrâ—sers vsurers baudes which were better to doe nothing then so to exercise their labours There are some which do onely serue mens pleasures But God doth commaund vs honest labours God placed ADAM before his fall in paradise and would not suffer him to bee idell but to dresse the garden the which hee might haue done without trouble after his fall his will was that hee should get his bread with the sweat of his browes and that hee should till the earth with hard labour which was curssed for hys sinne SOLOMON PROV 6. doth stirre vs vpp to laour by the example of the Antes and he immitateth and remembreth the wordes of the sluggardes that can scarse be drawn out of their beddes Also the wise men of the gentiles doe commend laboure and disprayse I dlenesse The Massilienses as valerius Maximus doth testifie did shut out all them which would seek to liue sluggishly vnder the pretence of religion If our auncestours had done so in some yeers past we should not haue had so many orders of Monkes but euery man ought not onely to do that which is good in hys calling but in a lawful time and not vppon daies forbidden and while strength doth serue Neither is there anye cause why any man should tyre out himselfe with immoderate laboures and those things which thou hast gotten by thy labours are to be ascribed to the blessings of God The Appostle in the 1. THES 4. and the 2. THES 3. chapter doth shew the cause wherfore good men ought to labour namely that they may help the needy and that they may haue thinges necessary and not be burdensome to others as straungers Annabaptistes other idle fellows are It befell that without any direction of man shee came into the field of BOHAZ or it came to passe or chaunced this
hunger Howe oft doe children with theyr crying breake their parents sleep How oft are the parents made afraid through sundry and sodayne falles of their children Say not therefore that they are froward and complaining thinke rather what thou hast bene and what thou shalt be through the weakenesse of age if the Lorde graunt thee to liue many yeeres The Ethnickes haue many notable examples of the pietie of children toward parentes What an example is it of that daughter which with her owne milke norished her mother in prison of whom Valerius Maximus maketh mention Pausanias lib. 10. writing of them which wer called the godly Cataneans sayth when the fire burnt hotly out of Aetna into Catana a Citie of Scicilea which was at the foote of this mountayne they made no accompt of golde siluer but flying away this man tooke his mother on his shoulders that other bare his father But because they went not away with speede the flame hasting the fire ouertooke them but they cast not away theyr parentes so Therefore they say that the flames parted in two and passed ouer both the young men also the parentes not hurting them at all He sayth that these men in his tyme wer greatly honored of the Cataneans The Storkes also doe shewe kindnesse vnto theyr dammes when they are old here of Antipelargein is taken for to make a recompence Amongest Christians thou shalt finde children which hauing aboundance of wealth doe yet reiecte theyr parentes and yeeld them not wherewith to slake theyr hunger Often times the daughters woulde willingly doe theyr dueâ—e but the sonnes in-law will not suffer it in like maner the sons would doe but the daughters in-lawe shew themselues very straight of whom that cannot be sayde which these women doe speake of RVTH that she is to her mother in-law better then many sonnes The sonnes doe oft excuse theÌ„selues by theyr pouertie but yet they doe follow the cups and do most sumpâ—uously against all order apparell themselues and are at manie vaine expences If the parents haue many children they are sent vp and down from one to another especially if they haue milked their mony from them before therfore they doe wisely which keepe their goods to themselues and giue them not to theyr children SIRAC 33. chap. Of this that it is sayd that RVTH is better vnto her then seuen children we do gather this comfort that we wanting the helpe of children God can easily rayse vppe other men who may doe vs more good then our owne who ought especially to prouide for vs. Daughters in-lawe doe also learne agayne by this example how they ought to behaue themselues towardes theyr mother in-law Lastly women doe learne what and how they ought to speake if they doe carry children to baptisme â—and doe visite women lying in childebed namely they shoulde geue God thankes for hys benefites which hee bestoweth vppon them and pray vnto him that the children may be religiously brought vp and serue God and not talk of matters that are light or scurrilous The. 27. Sermon 16 And Naomie tooke the childe and layd it â— her lap and became a nursse vnto it 17. And the women her neyghboures gaue it a name saying There is a childe borne vnto Naomie and called the name thereof Obed the same was the father of Ishai the father of Dauid THERE are three thinges contayned in these wordes first NAOMIE was the boyes nursse next the women called the boy OBED thirdly that he was graundfather to DAVID the king It is written that NAOMIE tooke the infant and layd it in her lap and imbraced him with great ioy for so we see it commeth to passe that graundfathers and grandmothers doo oftentimes loue their nephues and neeses better then their own children Shee became the boies nursse not that she gaue him suck but she gaue him meate drinke and washed him c. As concerning the worde meiaenkâ—th a nursse that is deriued of iâ—nak to sucke in Hishil to geue milke as shee which geueth the infante milke GEN. 22. Wee read of REBECKAES nursse GEN. 35. of DEâ—ORA a nursse 2. REG. 11. Omaeneth for a nursse 2. SAM 3. His nursse tooke him is deriued aman to nursse to bring vp meialaedeth a midwife of â—alad to bring forth because she helpeth her that is in trauell And though that she had now an aged body and therefore not fitte for labours yet shee would not leade an idle lyfe but did what shee could Let olde woemen follow this example let them take care of children teaching them godlinesse and withdrawing them from vices 1. Tim. 5. If anie wido we haue children or nephewes let them learn or rather as Caluin translateth it let them teach for Manthanâ—in signifieth both to teach and to learn their children or nephewes to shew godlines towards their owne house and to make a mutuall recompence to their elders for this is acceptable before God Out of this that God gaue RVTH so great ioy partly by matching her with so notable a husband partly by giuing her a man-childe wee are taught that God doth sometime euen in this lyfe blesse those children which doe honour theyr parentes RVTH was faithful towardes her mother in-lawe therefore God hath graunted her a blessed and a quiet marriage much riches and great renowne Therfore O ye children deale well with your parentes geeue them those thinges whiche are necessary for them and prouoke them not to wrath Next wee doe gather that God can easily restore to perfect estate men be they neuer so much afflicted Hee doth not onely for a time vse to ouerwhelme his children with the crosse but afterwardes hee doth suffer them againe to come out of it These widowes were a long time in a poore estate but nowe God doth exalt them both hee geueth to NAOMIE a sonne in-law and of him a nephew to nourish her As after great tempestes there commeth a calme after a sharpe winter in a pleasaunt course there followeth a delectable spring so ioy followeth sorrow But God tempereth it with some trobles least we shuld wander out of the way of saluation The sacred history is full of publicke and priuate examples therefore in aduersities let vs not be vnpatient but lâ—t vs comfort our selues with the consideration of such like examples The neighbours sayd that there was a sonne born to NAOMIE but NAOMIE was not his mother but RVTH her daughter in law but they speake in this maner because the graundmothers are as mothers to the nephewes Those sonnes are also accompted their children which haue adopted theÌ„ Or it is such a phrase of speeche as that in ISA. 9. a childe is giuen to vs. And also in LVKE 2. This day a sauiour is born to you in the Citie of DAVID which is Christ the Lorde and this is for your good They called his name OBED OBED signifieth a husband-man a seruaunt a tiller There is noe cause expressed why they called him by this name It
sayth vnto thee eate and drinke but his minde is not with thee But what profite commeth of this If maydes and seruauntes see them to be so nigardly they deuoure many things priuily Also it falleth out ofteÌ„times that those things are deuoured of dogges and cats which they will not giue to workemen But let seruaunts be contented if they haue necessarie thinges geuen them let them not complaine nor wish for dainties Workemen in the olde time were content with frugall and meane foode neyther doest thou heare that they did accuse theyr maister The hire must be liberally payed to workemen and especially to haruest men IAMES the 5. cap. RVTH doth not refuse the benefite bestowed on her but doth take it with a thankefull minde and modestly and sitteth downe by the side of the haruest folks not face to face least she should be gazed vpon she doth not thrust her selfe into the middle of the reapers and her hand first in the dish as belly-gods doe which do not take those thinges which are sette before them but where soeuer they se more daintier there their hands are She waited vntil either BOAZ or soÌ„e of his seruauntes would reach her some portion We must vse modestly a good turne bestowed vpon vs by others how liberally so euer it commeth contrary to that which is commonly said shamefastenes is vnprofitable for the poore She did eate sufficient yet some meat was left the which as we shal afterwards heare she brought to her mother in law Shee doth teache vs to vse meate and drinke sufficient but in the meane season we must not forget the poore PAVLE doth also admonishe the faythfull that theyr plenty maye supplye other mens neede Let vs take heede of the desire of gluttony and the filthie wasting of gods gifts Hee doth write that BOAZ gaue her parched corne Kalieâ— with aleph cali of kalah hee parched or fried it is barly meale fried the common interpreters do translate it parched corne they doe dry the barly one night being soked with water the next day they doe dry it then they grinde it in milles Some men do sprinkle that agayn with water which is ouermuch dried and drye it agayne before they grind it Some men do dresse new barlye beeing beaten out of the greene eares and they do make it whilest it is moyst into balles being clensed they do grinde it It beeing so dressed with twentie pound of barly three pound of linte seed halfe a pound of coriander seede and of salt all these thinges being dried before are mingled in a mille They who will keepe it any longer doe hide it in new earthen vessels with the meale and his branne Galenus de alimentorum facult lib. 1. sayth that the parched corne which is most commendable is made of new barlye meanlye dried and parched c. And he sayth that of many it is the manner in health to drinke the same with new wine sweete wine and honied wine mixt to gether oftimes also onelye sprinkeled with water in the sommer two or three houres before they do goe into the bath and they say that they feele themselues by this drink to be freed from thirst Thou hast an example in BOHAS of ciuill behauiour at the table for he had not onely a care of himselfe but hee doth also reache meate to others we haue a like example of our sauiour in the 24. chapter of LVKE After that RVTH had eaten her meat she presentlye returned to her worke agayne and shee remayned at gleaning vntil the euening she doth not take the shadow like an idle and a slouthfull huswife She is far vnlike them who when they are full do refuse labours But this diligence and carefulnes is greatly to be praysed in this woman and all others BOHAZ being delighted with the modesty of this woman doth commaund his seruauntes that they suffer her to gleane amongest the sheaues which other wise is not graunted some they shuld leaue of purpose othersome they should scatter neyther should they say that this was for others and so make her ashamed or blame her but for this cause that she should gather the more and go more chearefully to her mother in law Rich men do learne by this example that it is their duety to helpe the needie God doth geue great encrease not so much for the riche as for the poore Christ accompteth that as giuen to him whatsoeuer thou shalt bestow vpon the poore MAT. 25. Furthermore hee blesseth thy riches if thou hast the poore in estimation There are manye kindes of poore men but those are especially to be helped whoe do willingly gette by their labour thinges necessary for them vnlesse great hardnes of dearth doth hinder them This example doth teache vs how we must giue He gaue RVTH thinges necessary not being desired nor commaunded but willinglye and with pleasure For the Lord requireth a cherful giuer he doth geue liberallie for she being sufficed she reserued some for her mother in-law he might haue giuen her some certaine measure of corne But he thinketh it shuld be more acceptable to her if she might gather it by her own labour therefore hee commaundeth hys haruest folkes to leaue her some part as they reaped and gathered By the example of this notable man we also ought sometime to giue to poore labourers more than is due to them by couenant and to doe good to them that want although they know not of it Arcesilaus that he might help the want of his friend that was poor sick but yet dissembling his want he put a bag of mony priuelye vnder his pillow Read the first epistle of TIMOTHIE 6. cap. of the dueties of rich men Now how wicked are they which doe vse the scarcetie of a dearth to this purpose that they may driue the poore altogether out of their possessions The richer men at this daye are so much almost the couetouser are they They do deuise manye meanes by which they may excuse their couetousnes Also the poore may geue almes whâ—â—h hey call spiritual namely when they do comfort and teach other poore men The 14. Sermon 17 So she gleaned in the field vntill euening and she threshed that shee had gathered and it was about an Ephah of barly 18 And she tooke it vp and went into the City and her mother in lawe saw what shee had gathered Also shee tooke forth and gaue to her that which she had reserued when she was sufficed 19 Then her mother in law sayd unto her where hast thou gleaned to day and where wroughtest thou blessed bee hee that knewe thee And she shewed her mother in-law with whom shee had wrought and sayed the mans name with whome I wrought to day is Boaz. RVTH is set before vs as a clear glasse of many vertues especially her diligence carefulnes and paynefull laboure is commended She gleaned in the field of BOHAZ who commaunded her to sit downe with his reapers After that this
which flie away in the winter comming and returning againe in sommer A sure friend is tried in doubtfull matters It is coÌ„mon at this day that men which are greate friends do striue amongest themselues for light causes friends are not to be despised cast away how poore soeuer they be for oftentimes they may helpe much the riche and mightie with their helpe as in conspiracies warres burnings shipwrackes diseases and other euils both publick and priuate Furthermore it is not only required of kinsmen and friends that they haue a regard of the fatherlesse and wyddowes but of others whosoeuer they be Therefore howe much doe they offend whoe for small causes doe wrong to the children and widdowes of them that are departed and when they could not hurt their parents and husbands they seeke to bee reuenged of these That which NAOMIE reporteth of BOAZ we may say more rightly of God that hee doth not forsake them whiche trust in him whether they be dead or aliue Then breaking forth into heauenly prayses we must say blessed be God c. The other is howe wee must behaue our selues towardes them who haue bene beneficiall vnto VS NAOMIE acknowledgeth the benefits bestowed vpon her and sheweth her selfe thankefull to BOAZ and RVTH she doth declare this benefite both in wordes and deeds See doth blesse BOHAZ not with a magicall blessing or with an inchauntment but with a heauenly blessing This wee must immitate to pray for good things through Christe for our benefactoures There are many poore folkes who haue receiued a long time many and great benefites either of some of their kinsfolks or others if they doe once suffer the repulse they fret they are angry and they do curse them if any man bestow vpon them as much as they can they yet look for greater thinges of him if they be not satisfied they by and by wax angry But we ought not onely to geue thanks in words to them who haue bene beneficiall vnto vs and pray to the Lord for them but to shew our selues thankful in deede That NAOMIE afterwardes prouided a husband for RVTH wee shall heare in his place Thirdly wee gather out of this place that the benefites doe not perish which wee bestowe on our neighboures For as NAOMIE praied to God for a rewarde for BOHAZ her benefactor he being ignorant of it so there shalbe some in all ages who will prayse and take acceptably those things which are bestowed on them and will to God in their prayers commend the health of them whose liberalitie they haue tryed nay if they do not their duetie yet the worke it selfe if it proceede from fayth doth after a sort crie vnto the Lord. IOB 31. chap. purginge him selfe from most heynous crimes which were layd agaynst him by his friendes namelye hipocrisie vngodlines making a narration of his whole life beforespent saieth amongest other thinges let these or other thinges befall on mee vnlesse their sides do blesse me that are hott with the fleeces of my sheepe Hee doth bring in by Prosopopâ—ia the sides made whot by him that they did pray for him that is that such a benefite should come into remembrance vnto the Lord although hee was vnthankefull whoâ— receiued it This ought to stir vs vp to liberalytie towards the poore If thou doest compare that which BOAZ gaue to these widows with his wealth it is not so glorious great yet it was very profitable to them and God doth greatly recompence it Our sauiour sayth in the Gospell the 10 chap. of MATT. Who soeuer shall geue to one of these little ones to drink a cup of colde water onely in the name of a disciple verily I say vnto you hee shall not loose his reward Fourthly wee haue also a forme of blessing what thinges of whome and how we ought to pray for the good of our benefactors for the benefits which they haue bestowed on vs and ours The worde blessing doth comprehend the goodes both temporall and eternal as wee haue sayd aboue These good thinges NAOMIE prayed for her kinseman of the Lord and she knoweth that he can shew mercy to whome hee will and that he marketh and gouerneth our wordes and deeds as wel good as euil But those prayers and blessinges are not in vaine otherwise the sainctes woulde not haue vsed them neyther the scriptures woulde teache vs to vse them As prayers are not vnprofitable so neither are those wishes which are nothing els then certayne kindes of prayers RVTH going forward to commend the courteousnes of BOAZ doth say that he commaunded her further that she shuld accompanie his seruauntes vntill they had made an end of haruest But he said that she should go forth with his maids There is no diuersitie in these wordes for the seruauntes and the maydes went into the field together For the scriptures doe oftentimes note that afterwards which should be set before some say that he sayd Ioyne thy selfe with my seruauntes in ieste to try her Namely that she might get her a husband NAOMIE aunswered It is good it is an honest thing it doth please me my daughter that thou doest goe with his maydens She doth not perswade her to go into another field the next day and although she did vnderstaÌ„d that the good wils of friendes are not to be abused yet she doth bid her to returne into the ground of BOAZ because he was theyr kinsman shee doth thinke that hee will haue more care of her honestie then straungers and forrainers for she might easily come amongest some who would not defend her if she were in daunger The olde translation hath it is better to goe with his maydes The cause is added that they meete thee not Munster translateth it least they enforce thee This worde Phaga signifieth to withstand to resiste to meete hereof commeth paegara an euill chaunce or successe so also to aske to pray to enforce If thou shouldst gleane in another field some body may withstand thee and say that other poore haue licence to glean there and some wanton yong men may force thee as it sometime coÌ„meth to passe in the haruest If thou interpretest it to aske per aduenture this is the meaning that some body might prouoke thee to whordom It is sayd coÌ„moÌ„ly she may be chast to whom no man moueth the question There are some which will take anie payns to defile matrons and virgins but at length they are punished for their vnpuritie For theyr children and wiues are often-times defiled of others by the iust punishment of GOD or they are so kindled with ielousie towards theyr wiues so that they are miserably tormented both day and night Or at least RVTH might haue bene suspected of vngodlines Let olde women by the example of NAOMIE rightly teach the yonger and stirre them vp by prayse to the studye of vertue and commaund them to tarry at home and shunne all causes of oftending It is commonly sayd that the flaxe must be taken from
doe not speake those thinges rightly which they doe speake they doe vtter another mans wordes in another sence some thinges they add some things they omit which doe appertaine to the matter These are false witnesses whome SALOMON 6. PRO. nombreth amoÌ„gst those sixe or seuen thinges which the Lorde abhorreth and in the 19. chap. hee sayth twise a false witnesse shall not be vnpunished and hee that speaketh lies shall perish A false witnesse offendeth greeuously for he deceiueth the Iudge who beleueth the witnesâ—es that were sworne according to that saying in the mouth of two or three witnesses euery cause shall staÌ„d or fal TheÌ„ he hurteth his neighbor greatly in goodes credite body lyfe Furthermore hee doth great iniurie to God whome the false witnesse maketh the patroÌ„ of his falshood For these causes there are sharpe lawes both deuine and ciuill against them Wherefore let euery man deale faythfully in witnesse bearing And let vs not onely vse witnesses in matters of great importaunce which it may be was sufficient at that time but also let vs prouide that those thinges which we buy and our bargains and such other thinges be written in bookes or otherwise noted diligently and without ambiguitie least contention shoulde afterwardes arise In times past it appeareth that there were smale notes of sales and bargaines but nowe men can scarcely be kept in order with large and great bookes The. 24. Sermon 11 And all the people that were in the gate and the Elders sayd we are witnesses the Lorde make the wife that commeth into thine house like Rahel and like Leach which twayne dyd build the house of Israell and thou mayest doe worthily in Ephrathah and be famous in Bethlehem 12 And that thy house be like the house of Pharez whome Thamar bare to Iudah of the seede which the Lorde shall giue thee of this young woman AFter BOAZ had declared opeÌ„ly that hee would not onely take his kinsmans fields but also take the widow to his wife the Elders all the people which were come together in the gate do say first that they are witnesses that BOAZ tooke RVTH to him in marriage Then they prayed that God would vouchsafe to blesse their marriage and especiallie they wishe them many children the which they declare by two examples God make say they RVTH like RAHEL and LEACH IACOB the Patriarke who otherwise is called ISRAEL had foure wiues whereof these two were chiefe LEAH whome hee married first was the elder and is here mentioned last and RAHEL is set before her it may be because he loued her best for bewty and other excellent giftes For her sake hee serued LABAN and should haue married her first if he had not bene deceaued by his father in lawe GEN. 29. It may be that for this cause she is principally called IACOBES wife GEN. 46. and not because that LEACH was not also his wife Of these two he begate eight sonnes of whome there came and were named so many tribes of Israell And this is it which they say that they builded the house of Israell for by them his familie and posteritie was encreased and preserued yea and continued vnto Christ. Afterward they doe say let thy house be as the house of PHAREZ whome THAMAR bare to IVDAH IVDAH the sonne of IACOB almost by the like case tooke THAMAR to wife a stranger his daughter in law of whom he begate twinnes PHAREZ and ZARAH and so the stocke and kinred of IVDAH was encreased for from them descended many noble families From PHAREZ camethis BOAZ by whome descended the line of oure Lorde Iesus Christ for of him was hee borne into this world according to the fleshe If thou wouldest read this whole historie in the book of GEN. thou shalt the better vnderstand this prayer In the olde testament it was accompted as a great blessing if any had manie children barrennes was holden as a reproch the which is manifest by the example of RAHEL of whome mention is made in this place who at the first was barren and of other matrones as wee will shew afterwardes REBECKAES parentes GEN. 24. blessed her at her departure saying growe into thousand thousands thy seed possesse the gate of his enemies The prophet singeth PSAL. 128. thy wife shalbee as the fruitfull vine on the sides of thine house thy children like the Oliue plantes round about thy table The fruitfulnes of married folkes is also mentioned amongest the blessings of the Lord in the lawe But that which is spoken of the multitude of children must be vnderstood of them which are obedient godly and of good disposition for degenerate children are rather a cursse holy children are the seminary of the church and common wealth And as the multitude of children so the multitude of men ought generally to be reckoned amongest Gods blessings But many nations are so straight thou sayest that men cannot well liue in them I aunswere that is rather through the fault of the men then the straightnesse of the land when as they haue no regarde of frugalitie amongest them Thus much oâ— the first blessing or petition Secondly they wish vnto them plenty of riches and substaunce saying and that thou mayest obtayn get or increase riches in Ephrathah that God would blesse their labour whereby they mighâ— honestly get necessarie riches that they should not be compeld to begge they meat or suffer penurie Riches are needfull for the preseruation of the familie Neyther is it vnlawfull for men to bee diligent in gathering theÌ„ whereby they may maintaine themselues and their families Concerning the which matter there are many sentences and precepts written in the Prouerbes of SALOMON But we must take heede taht we do not attribute the encrease of riches to our wisdom and diligence but rather to the blessing of the Lorde For his blessing or fauor maketh riche Prou. 10. All our labours are in vaine vnlesse the Lord giue successe Luk. 5. The Apostles laboring al the night tooke nothing but letting downe the net when Christ commaunded they enclosed so great a multitude of fishes that the net brake Riches must not be sought afterwith an insatiable de sire psa 62. If riches increase set not your heart thereon c. Some doe gather riches by right and wrong but they are cursed riches whiche profite not their house but rather ouerthrow the same But if thou hast no riches or at lest very small remember that which SALOMON sayth Prou. 15. Better is a little with the feare of the Lord then great treasure trouble therwith 17. better is a dry morsell if peace be with it then a house full of sacrifices with strife 16. Better is a little with righteousnes then great reuenues without equitie Others do translate these words that thou mayest become mighty doe worthely for Chail hath many significations in the Scriptures as strength of body of the minde riches and wealth also an armie and multitude of people before in the third
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