bee called the house of bread for that misterie that Christ who said in the 6. chapter of IOHN that hee was the bread of life shoulde bee borne there But HIEROME calleth EPHRATA KARPOPHORIAN which signifieth plentifulnes So this Citie for the agreement of the signification of the names is called both Ephrata and Bethlehem Some will haue this Citie to be called EPHRATA of EPHRATA CALEBS wife but that doth not please me for that Citie was called so long before This Citie hath a third name for it is called the Citie of DAVID as it is in the second chapter of LVKE Ioseph went into the Citie of DAVID which was called BethleHEM and afterward the Aungell sayd vnto the Shepheards this day a Sauiour is borne vnto you in the Citie of DAVID which is Christ the Lorde It was so called because it was DAVIDS countrie partly because he did reedifie it partly because Christ the sonne of Dauid was borne there who is also by the Prophetes simply called DAVID ZVPH in the 1. of SAM 1. chap. is called an EPHRATHITE because he dwelled in mount EPHRAIM these men were called EPHRATHITES because they dwelled in the country of Ephrata an EPHRATHITE and a Bethlemite are both one SO ISAI DAVIDS father is called an Ephrathite because he came out of Bethlehem which was woont to be called Ephrata for it is written in the 1. booke of SAMVELL the 17. chap. Dauid was the sonne of an Ephrathite of Bethlehem named Ishai or peraduēture those which haue bene of that familie are called Ephrathites eyther for some excellencie in them or by the figure antonomasia the Chalde interpreter doth adde noble men It is accompted amongest the externall goodes to be borne in a notable countrie and of noble parentes who haue descended of good and noble families let them take heede that they do not any thing vnworthie of theyr parentes But they that come of base parentes let them vse diligence that they excell their parentes in vertue It was set downe where they are borne that it shoulde not be thought that they were borne in the land of MOAB What did ELIMELECH when he went with his out of the land of IVDA into the land of MOAB and dwelt there did hee well to depart from the habitation of his auncestours into the land of Moab Of this deed it may be disputed of in both partes They which doe accuse him maye vse these or some other argumentes First the Israelites were forbidden the companie of that nation For in the 23. chapter of DEVTERONOMIE God made a law that the Ammonites nor the Moabites should come into the Church vntill the tenth generation not that he would forbid them from the hearing of the word of God or embrasing of the true maner of worship but that they should not be put in anie office in the church or common wealth and least they should haue anie voyce in the elections or marry with the Hebrue daughters the Interpreters say that the Hebrue phrases do signifie this There may be two reasons of that lawe the first is because they denied their brethren the Children of Israell passage comming out of Aegypt The other is that the hired Balaam the false Prophet to cursse the Israelites NVM 22. and 23. chapter and because they made them sinne in BAALPEOR for the which cause many of them fell c. Therefore because Elimelech went with his to that nation which is an enemie to God it seemeth a mater not to be praised next to forsake Israelll in afflictions againe they were not his kinsemen For as they who doe forsake theirs in the time of warre and pestilence doe seeme to offend so they which forsake theirs in the time of famine Especiallie when it may be gathered by the wordes of NAOMI that he was riche Men fleeing out of theyr countrey are alwayes badly spoken of Who will not disalow of their purpose nowe at this time who will get themselues in dangers amongst the enemies of the Gospell Also those thinges seemed to fight with sayth for he thought that hee coulde auoyd the punishment of God The Israelite◠had the promises that God would help them in afflictions and that they ought to beleeue in him and hang vppon hys prouidence and pray and looke for a good and happie end of the famine For God might aswell haue preserued him in so fruitfull a ground as in the land of Moab For that which he doth is against the fortitude and courage of the minde For hee shoulde rather haue borne anie thing then forsake the tabernacle and worship of God and goe to a prophane people Further he casteth hys wife and children into daunger of idolatrie For euery bodie knoweth howe daungerous a thing it is to dwell amongst Idolaters Amongst men of our own professiō we are not without danger what then if we dwel amongst wicked men Some of the euent doth argue of his going that hee did not wel because hee was punished for forsaking his countrey for he fel into extreame pouertie the which he fled and died with his sons in a strange land After this sort it fel out with IACOB and IOSEPH and diuers of good men so that they may not iudge of the maners and faith of a man by things which befall to him heere They who defēd this deed may bring in these arguments first that that hee did he did not by wordly coūsell without the cōmandement of God but by the examples of godly men recited aboue whome famine hath not once constrained but manie times to liue as straungers Next wee must not tempt God his promises maketh not vs slothfull and that hee ought to prouide for himselfe and his and hee left his countrie without the hurt of his coūtrimen that hee might get foode for his owne houshold Further these thinges that he did prospered well by this the glory of God was set forth and the oracles fulfilled Although this argument may be aunswered that God often-times vseth the falles of his to good in hys goodnes cōuerteth those things which are euill to a good end It is true holy men doe fall somtime into great sinnes But because we know not whether he went to the MOABITES in contempt of the lawes or of couetousnes as the Hebrues will haue or by the commandemēt of God or by some speciall reuelation or led by some other necessary cause nor how hee gouerned himselfe in a straunge land wee wil neyther prayse his deedes nor condemne him When the scriptures doe not accuse men let not vs accuse thē especially when the matters are doutful we ought rather to thinke the best of men It may be that they had the libertie of their religion Truely it appeareth that the IEVVES kept their religion vnder the ETHNICKE kinges as they doe this daye vnder the Christians There was not so great crueltie of those kinges against the IEVVES as there is now at this daye of some Kinges and Princes which will haue
me nor trouble me with thy disswasions neither hinder me from going with thee Whether thou goest I wil goe I am ready to suffer all troubles with thee and because she had said ORPAH was going to her countrey and her Gods she addeth thy people my people vnderstand is or shalbe Thy God my God I will acknowledge no other God nor other people but that God of Israel whome thou doest worshippe and in whome thou doest hope and beleeue neyther will I hereafter worshippe BAAL PEOR or CHEMOS the Gods of my nations or of any other nations Where thou diest will I die and there will I be buried This is the affection of men that they woulde be buried in the graues of them whome they loue dearlie and not be seperated from them after they were dead It it read In GENESIS that ABRAHAM bought ground of EPHRON the HITTITE wherin there was a Caue whiche he conuâ—â—ted to a buriall place for him and his first he was buried there then ISAAKE then IACOB would not be buried in Aegipt but bound IOSEPH by an othe that when he was dead hee would bury him in the land of CANAAN in the Sepulcher of his fathers GEN. 47. 49. TOâ—IAS said vnto his sonne I shall die bury me honourably and honour thy mother and also bury her honourably by me in my sepulcher MEZENTIVS although hee was a wicked man yet in Virg in the end of the 10. Aeneid he entreateth Aeneas that he might be buried in the sepulcher of his sonne LANSVS It is accounted as a cursse to lacke the honor of buriall and not to be buried in the Sepulchers of their fathers contrariwise it is accounted as a blessing to be buried honourably But true Religion being decayed superstitious men did thinke that pompous burials profited the soules departed c. RVTH addeth an othe by the whiche she confirmeth that shee will not leaue her mother in-law The Lord doe so to me and more also if ought but death depart mee and thee Shee doth not simplye sweare but curseth her selfe if she keepe not her promise This kinde of swearing is often times vsed in the scriptures The Lord doe so to me and more also But it is not expressed what euils they do wish for themselues which vse those words or to what vengeance they yeeld themselues if they falsifie their faith For the holy Ghost by these Aposiopeses would teach vs that we must deale warily in swearing and beware least that our toong runne before our minde for here that saying ought especially to haue place Toong whether doest thou goe It is to be obserued that godly men oftentimes vsed swearinges in the old and newe Testament Not in all causes but onely in graue and waightie matters And the maner which they vsed is noted for all othes are not of one sorte This maner which RVTH vsed sheweth that all they should at length perish who prophane the name of God by violating their othe moreouer the sainctes doe performe in deede those thinges which they promised by othe as RVTH also did There are some who do enterpret these words conditionally The Lord doe so to me and so forward if God giue me power and abilitie as hee hath done hitherto I will be constant and so forward But the first sence that it should be the forme of an othe is more playne and simple Here is a notable example in RVTH propounded to vs first her conuersion to God and confession of her faith denying her own nation and religion She doth confesse that she will ioyne her self to the true God and his people RAHAR made the like confession In IOSVA 2. cap. for the Lord himselfe is your God and so forward Next here is an example of loue to God and our neighbour Because without doubt she had learned of her father in law of her mother in lawe and husband and especially by the inspiration of the holy Ghost the God of Israell to be the true God and leauing BAAL Pâ—OR and other Gods and Goddesses of the nations she hasteneth her selfe to that land where the true God is worshipped neyther doth shee suffer her selfe to be hindered by any pleasures of this life She might haue liued more pleasantly amongest her friendes and as it seemed haue gotten her a husband more easily Yet she had rather as it is sayd of MOSES in the Epistle to the Hebrues to suffer trobles with the people of god then to enjoy the pleasures of sinne for a season esteeming the reproche of Christ to be greater riches than the treasures of MOAB If she had bin without fayth shee woulde haue returned home to the Idolaters for euery imagination of a better marriage of riches and such other commodities She dyd heare the word of God with profite and therefore she might be compared to the tree well planted and the house builded on a rocke MATT. 7. cap. Here we haue also an example of loue towardes our neighbour hee is our neighbour who wanteth our helpe or wealth or counsell LVKE 10. NAOMIE being striken in age and care did lacke the helpe of others Therefore RVTH would not go away from her who had not receaued small giftes from her and though she also was destitute of necessary thinges yet shee trusting in Gods goodnes would not forsake her mother in law whom shee esteemed as her own mother Good Lord how few are there at this day I say not daughters in-lawe which will shew such friendship to their mothers inlaw but how fewe children are there which will shew suche friendship to their mothers inlaw or affection to their parentes being olde Many cannot be perswaded by any reasons be they neuer so great to be present and to serue their parents when they are diseased But when their parents are in good estate they abhorre theyr company if they be somewhat seuere They are very rare who thinke that they cannot bestowe so many benefites vpon their Parents as they haue receiued from them yea they do oftentimes forsake them in greatest daungers and the cause of this matter is because they are destitute of fayth and loue In that that RVTH denied her countrie religion and embraced the Israelites religion the vocation of the Gentiles is prefigured who leauing their superstitions turned to the God of ISRAEL At last NAOMIE seeing her daughter in law fully purposed to go with her she would trouble her no more but when shee had sufficiently seene and tried her constancy shee willingly tooke her as a companion of her iourney she did wish also the other to bee conuerted to true religion Without doubt shee reioyced and did thanke God that he had prouided her being afflicted so many wayes so faithfull a daughter For it should haue bene a troblesome a hard iourny to her to trauel so farre without a trusty companion Shee doth teach vs by her example that we must not be troblesome to theÌ„ who doe propound to themselues to do good things we
to God If we beleeue that God who is a most iust and mercifull father doth impose the crosse vpon vs. Wee shalbe the more patient We haue an example of IOSEPH who said he was sent of God to Aegipt also DAVID who said that GOD did commaund Shimei to cursse him We must not thinke what they are who doe hurt vs either in word or deede but what we are and with what sinnes wee prouoke Gods wrathe against vs what we haue deserued and let vs submit our selues to him if wee rest vppon second causes we shal neuer haue quiet minds Then shee doth acknowledge that God did send her those troubles for good and not to ouerthrow her for shee sayd he humbled her This word signifieth to humble to afflict for of trouble humilitie doth follow Trouble doth giue vnderstanding This NAOMIE was not without her faultes It may be shee did not know before he was dead how notable a husband shee had and the same may be sayd of her children and wealth â—â—d health c. or els she had too much delight in them and trusted too muche in them God doth take away those thinges wherin wee put our hope confidence that our whole hart may depeÌ„d on him alone DAVID sayth in the Psalme it is good O Lorde that thou hast humbled me This profite of the Crosse is great which ought to teache vs patience for god prepareth a way to thinges greater by troubling vs. As if any man taketh down an old house that he might build a new house better theÌ„ the other Further she saith twise that shee is afflicted with the almightie god who can easily conuert troubles into prosperitie In all trobles think that god is almightie therfore it is not hard to him if he will and the good of his children do so require to deliuer theÌ„ out of their troubles Hee doth make the poore rich he doth heale the sicke he doth raise vp from the dead hee doth decke the despised with great authoritie Furthermore he doth sometime bring his children into great aduersities for this cause that they may afterwards acknowledge him their only deliuerer and giue him thankes In the last place it is noted what time of the yeare she returned into her countrie namely in the spring time wheÌ„ they began to reape barly About the feast of the passeouer they began to reape barly The Chaldean interpreter saith that she came the first day of the passeouer when the Israelites began to reape the sheafe or handfull of the first fruites whiche was barely LEVI 23. ca It is writteÌ„ that the 15. day of the month of Nishan they offered a handfull of eares of the first fruites of their corne this was barely as the Hebrue interpreters do affirme this matter is mentioned for the historie of the chap. following how RVTH went to gather cares and came acquainted with BOAZ NAOMIE doth teach vs by this example that we do not neglect occasion which is as CICERO saith atime which hath in it selfe a dexteritie to doe somewhat or not to do this in attempting performing matters is of great importance Thinges haue their time as SALOMON saith in his preacher PAVLâ— to the EPHE COLO coÌ„maundeth to redeem the time The metaphor is borowed of biers Hee that letretth it slip afterwardes cannot haue it againe The olde man in PLAVTVS sayth when thou art a young man nowe that thy bloud is sound thou oughtest to giue diligence to thy affaires Let youthes when occasion is offered learne their bookes and true religion let them not deferre it vnto others times whiche will lesse agree for the learning of these matters Assone as NAOMIE hoped that she could get any liuing in the field shee returned into her own countrey she doth not deferre the matter vntil all corne was gathered SALOMON 10. PRO. Who doth gather in the sommer is a wise sonne Cap. 20. The slouthfull will not plowe because of winter therefore shall he begge in sommer but haue nothing CAP. 2. The 9. Sermon 1 Then Naomies husband had a kinseman one of great power of the familie of Elimelech his name was bohaz 2 And Ruth the Moabitisse saied vnto Naomie I pray thee let me go to the fielde and gather â—ares of corne after him in whose sight I find fauor And she answered Go my daughter 3 And she went came and gleaned in the field after the reapers and it came to passe that she met with the portioÌ„ of the field of Bohaz who was of the familie of Elimelech IT is declared in the former chapter how RVTH was conuerted to true religion and followed her mother in-law into the land of Iudah In this chapter is shewed how she came acquainted with BOHAZ Besides a notable example of gods prouidence there are also in this chapter propouÌ„ded by the holy ghoste examples of many good duties or vertues in NAOMI her daughter in-law in BOHAZ and his household First it sheweth how BOHAZ was kinsman to ELIMELECH and a man thus titled Chail which word signifieth forces strength and wealth He was as it doth apeare a wise man strong and wealthy the which is heere recorded before for the historye folowing The Hebrue and Chalde interpreters thinke that this BOAZ was IBZAN the Iudge For that it is said in the 12. chap. of the IVDGES that IBZAN of Bethlahem raigned after IPHTAH But as concerning this kindred Bibliander in his bookes gathered out of the HEBRVE Chronicles de demonstratione euangelica not yet come to light doth note that ELIMELECH and NAASâ—ON but LIRA in his coÌ„mentaries vpon this booke the 2. 3. chap. doth note that ELIMELECH and SALMAN the father of this BOAZ were brethren wherof it shalbe spoken afterwardes RVTH asked leaue of her mother in law to go into the fields to gather eares The Grecians doe call gleaning Calamon Sullogen to gather eares Calamasthi the which is lawfull by the lawe LEVIT 19. when ye reap the haruest of your grouÌ„d ye shall not reape euery corner of your fieldes neyther shalt thou gather the gleaning of the haruest Thou shalt not gather the grapes of the vineyard cleane neyther euery grape of the vineyarde but thou shalt leaue them for the poore straÌ„gers for I am the Lord your god Afterward 23. chap. And when you reape the haruest of your land thou shal not ridd cleane the corners of thy field when thou reapest neyther shalt thou make any after gathering of thy haruest but shalt leaue them vnto the poore and to the stranger I am the Lord thy god DEVTRO 24. When thou doest mow thy haruest in thy field and hast forgotten a sheafe in the fielde thou shalt noâ— goe againe to fet it but it shalbe for the straunger for the fatherlesse and for the widow that the Lord thy GOD may blesse the in all the works of thy hands When thou beatest thyne Oliue tree thou shalt not goe ouer the boughes againe but it shalbe for the
admonish them that they doe not hurt her But it is the duetie of housholders that they do not onely preserue the chastitie of their own maydes but also of others that no filthines be spoken whereby they might be prouoked to lewdnes let him shewe them how filthie a thing whordome is and how harlots are defamed with publike infamie Let him call them backe from all thinges which may prouoke them to lewdnes especially if he see theÌ„ gamesome or waÌ„ton as from lewd talk from keeping companie with suspitious men from filthy shewes and daunsings c. There are some who say that it is but in vaine to keepe them straightly but youthes doe oft amisse for want of vnderstanding But howe wicked are they who offer their maydens whose chastity they ought to preserue and be to theÌ„ in stead of parentes to others or defile them themselues He ought also to beware least the body fame or goods of his neighbours or any others be hurt by his seruauntes He must not onely keepe in order his houshold seruauntes but also his beasts that they be not hurtfull to others as dogges horses oxen c. It is said in the law If an oxe wer wont to strike in time past and it hath bene tolde his maister and he hath not kept him in and after he killeth a man or a woman the oxe shalbe stoned and his owner shall dye also c. Also if the fire breake forth and burne corne and take into the stackes standing in the fieldes hee shall restore the losse that did kindle the fire If any man shall digge a pitt and shall not couer it the owner shall restore the losse of the cattell The Lorde commaundeth that those houses which are flatt should be battelled least any man shoulde fall downe He doth adde this that if shee were a thirst she should goe to the vessels and drinke of the water which the seruants haue drawne There is great scarsitie of water in those places PALESTINE hath her floudes riuers and springes but yet in many places the springes are dried vp with those great heates so that sometime they fetched water a great way The which also befell in our country of Heluetia which aboundeth with â—â—aters in many places in the yeare 1540. In the 26. chap. of GENâ— ISAACKS seruauntes digged pits which for quietnes sake he yeelded to others In EXOD. the 2. chap. Moses did helpe the daughters of IETHRO which drew water for theyr flockes when the shepheardes withstoode them because there were no other welles in those places Therefore it is a great benefite that hee doth bid her goe to take drinke out of the vessels that is flaggons or bottels As the latines doe vse very largely this word arma that I may note this by the way namely for instrumentes for euery arte as armour for warre for schollers and for cookes c. So KELIM which is amongest the Hebrues vessels doth signifie instrumentes weapons ornamentes houshold-stuffe and apparel This seemeth to haue some force that he sayth whiche my seruauntes haue drawne namely not without labour Although they say they haue drawne it by theyr labour driue thee away yet I will that thou drinke no man shall resist thee afterward he doth commaund her to eate meate together with the reapers Here is set foorth to vs a notable example of humanitie and kindnesse towardes the poore widowes straungers and especially towardes them that are newly conuerted to the truth and how they are to be handled looke in the Epistle to the ROMAINES the 14. and 15. chap. BOAZ first did talke with RVTH friendly hee doth not looke that shee should aske any thing of him hee doth promise her defence and drink he doth graunt her more than she durst ask him and that with a good will But what was the cause of this humanitie and good will towardes RVTH when hee did not know that he should be coupled in marriage vnto her Because shee had the fauour of God by faith shee also had the good will of men God doth moue the heartes of the enemies towardes those whome he doth loue as SALOMON saith in hys prouerbes the 16. chap. Then hee vnderstood by the speech of his Baylife that shee was indued with notable vertues and therefore that she was worthy of fauour and good will If hee had spoken euill of her peraduenture he would haue conceiued some euill against her Furthermore she was indued with faith which is the spring of good workes and he saw with his eyes the diligence of the woman in gathering of eares This courtesie of BOHAZ is to be followed of vs the poore and straungers are to be nourished and intreated friendly Nouices in the faith are to be defended against those iniuries which they are in daunger of Next if we will haue men kinde and friendly we must especially seeke to please God Secondly here is shewed how RVTH behaued her selfe towardes him First she fell on her face and bowed her selfe to the ground She sheweth her selfe as one vnworthie that BOAZ a noble man should vse so courteously shicah to bow to submit or fall downe in the forme hithpaal hishtaueh to cast downe her self to bow the head or the rest of the bodie to fall downe at any mans feete The Grecians doe render it proscunein And the latines expound it by the worde adoration EXOD. 20. in the second commaundement which speaketh against Images and Idols it is said thou shalt not adore them The idolaters say that they doe not worshippe them and that they are iniuried if these thinges be reported of them but truely they knowe not or rather will not knowe what it is to adore The Hebrue worde signifieth to bow and lie downe before thâ—m but will they deny that they doe this Therfore they cannot be excused from Idolatrie Amongest the latines also to adore doth signifie to bow the knees and to honor by falling downe c. it was the coÌ„mon maner that they would fall downe at the feete of them whome they would honour but wee doe not bow our knees vnlesse we come before Princes before whome wee suppliently fall on our knees Next shee doth wonder and make great accompt of his courtesie when she being a straunger was so well accepted of him for the moste part bannished men and poore men are despised of the rich and mightie We haue a notable example in RVTH of humilitie thankefulnes and shamefastnesse She doth shew her humilitie partly by her outward behauior namely by the gesture of the body that is by bowing submission partly by words for shee saith Wherefore haue I found grace in thine eyes that thou shouldest know me or that thou doest knowe me For it signifieth as MARTINVS BORRAVS the diligent and learned expounder of gods word no light acquaintaÌ„ce â—ut to acknowledge louingly and to haue a regard of anie She doth confesse that shee is vnworthy of his benefites HVMILITIE is a notable vertue whereunto pride is
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
amongst the Latines from a yoke for that maried folkes are as if it were bound vnder one yoke But though thou doest vnderstand these wordes of PAVLE generally that we must not keepe companie with vnbeleeuers yet hereof it may be inferred that muche rather wee must not marrie with them 1. COR. 7. chap. when the Apostle saith that the faithfull must not forsake the vnfaithfull wife hee doth speake of marriage contracted and not to be contracted Therefore wee must take heede least we marry with the wicked for wealth for power or for other temporall profites Yet at least some regard ought to be had of these Children which comming of vnequall matrimony are commonly badly brought vp In GEN. 6. chap. the sonnes of the holy Fathers did marry wiues of the daughters of CAIN because they were bewtifull and of them they had Giantes that is despisers and contemners of religion Superstitious mothers do corrupt their children with false opinions which they do hold obstinately and that they may doe very easily sith they are dayly conuersant with them and they doe refuse no labor that they may do these things IVDG 3. chap. there is an other example of the Israelites which did marry Idolaters And there may manie newe examples be brought of them who this way haue cast both themselues and theyr children into great daunger of wealth estimation and the soule Therefore let the parentes being mindefull of these daungers beware least they giue theyr sonnes to wicked women much lesse to giue their daughters to wicked husbandes in which there is greatest daunger let not children choose them suche wiues thier parents being against them Although many say that they can turne their wiues to the truth yet they know that they are not wiser then SALOMON who did hope without doubt that he could do the same but by the flatteries of women he forsooke God and so forward Of that that it is sayd that ELIMELECH died and both his sonnes wee must call to mind that all men must die HEB. 9. this is called the way of all flesh in the scriptures in which they may not linger at their pleasure As many as were before vs are dead In the booke of GENESIS the 5. chap. wherein those fathers which liued long are numbred who florished before the floud of euery of them it is said they re dead All other daungers may be auoyded by some meanes but the daunger of death cannot be shunned For he must die whom order doth require whether he will or no if that another woulde dye in his place that would not be graūted Euerie body doth depart sooner for the moste part then they thinke them selues Not onely old men but also young men doe sometime dye sodenly Who woulde thinke that NAOMI should haue out liued her sonnes wee knowe not when where or how we shall dye These thinges ought to stirre vs vp the fatall hower being at hand for who will not willingly die hauing so many companions in this iourney who is so bold to aske of God that he might liue alone If thy friendes dye thou shouldest thinke that they goe before thee that thou shalt followe by and by For there are farre better comfortes in the scriptures but these are not to be despised If thou art troubled with diuers greeuous afflictiōs thou shouldest think that thou shalt dye and that shortly do not therefore lay thy hand vppon thy self but wait for it patiently Next when we heare that we must looke for death let vs furnish our selues with necessarie thinges as men doe when they are going a iourney wee must beware of wickednes we must followe after godlines and innocencie of life They are to be reprooued whiche are troubled when they heare any mention of death For who will hope to haue helpe in war of him who doth feare a sheathed sword in peace daunger is not ouercome by despising And sith NAOMI being compassed with many euils did not despaire wee also being cast of God into greeuous troubles and miseries let vs not dispaire or accuse him A woman for this onely canse or name that shee is a widdow is miserable For the husband in the scripture is called the head of his wife for the body without the head is not a man but a stocke Widowes are often times despised of theyr friends this euill is somewhat mitigated if their husbandes do leaue behinde them sonnes to bee a comfort and helpe to their mother ae widdow But the death of her sonnes followed the death of her husband ELIMELECH so that shee seemed wholy to be destitute of mans ayde To these was added pouerty for the goods that she had were spent by little and little in iourneis and other causes which are not knowne to vs. For what is more despised than a poore widow Adde to these that she was now olde and such cannot well nourishe themselues because they are froward and subiect to many diseases And old age is a disease by it self Olde women as the common people say are vnworthy of life and they are mocked with many reproches To this heape of troubles is added that they were straungers amongest the Moabites a nation noysome cruell to Israelites and superstitious If her husband and children had died in theyr countrey she had her kinsmen and men of affinitie to comfort her if she had bene a straunger amongest people of of her own nation it would haue bene greeuous how muche more amongest these But if as some thinke she went into the land of Moab against the word of God she felt then the bites and stinges of conscience she remembred that those troubles befel to her for her own sinne yet for all these heapes of troubles NAOMI did not dispaire for shee knewe that this is the lotte of the sainctes in this world that they are exercised with many and great afflictions We must thinke in great afflictions that they are not sent vs by chaunce but of God a moste mercifull father to ou◠profite and also that hee will mittigate those troubles and take them away by and by if it be for our profite we must thinke what wee haue deserued by our sinnes for God is wont to cast his own children oftentimes into great troubles that hee may make them reioyce the more afterwardes Furthermore others haue also their burthens Let vs not say that neuerman was so oppressed with so many troubles for as PAVLE sayth wee haue not withstoode as yet to bloud God doth tame vs with great troubles that wee may seeke for eternall life in which we shall be freed from all trobles There are also other endes of troubles which God doth send Sathan doth endeuoure to perswade vs in troubles that God doth hate vs and therefore that it is needefull that wee prouide for our selues but we must patiently looke for helpe from God who also in his good time did mercifully at the length deliuer out of great troubles The 4. Sermon 6 Then
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
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
agarne out of the countrie of Moab will sell a parcell of land which was our brother Elimelechs 4 And I thought to aduertise thee saying buy it before the assistauntes and elders of my people If thou wilt redeeme it redeeme it but if thou wilt not redeeme it tell me for I knowe there is none besides thee to redeeme it and I am after thee Then he aunswered I will redeeme it WE haue hitherto heard of diuers troubles and afflictions wherewith NAOMIE and RVTH were afflicted nowe next we shall heare how their conditioÌ„ was changed into better For after that BOAZ a wealthie man married RVTH both of them abounded in thinges necessarie for the sustenance of life But the holy Ghost doth keepe this order in this chap. First BOAZ doth trie before the Iudges the god will of the kinsman whether hee would buye the little field of NAOMIE whether he would mary RVTH according to the law Next he refusing it BOAZ married RVTH therefore all the people and the elders reioiced at theÌ„ Thridly when he had begotten his first borne son the womeÌ„ blessed NAOMIE his graund-mother Fourthly the genealogie of BOAZ is described This chapter is replenished with much doctrine as we shall heare God willing in their places And first we see that godly men may be raysed by the grace of God out of great pouertie and lifted vp vnto great honors BOAZ sayd vnto RVTH asking marriage that hee would marrie her if the nearer kinsman would not marry her The next daye hee sate in the gate as a chiefe Iudge according to the opinion of the Hebrues who sayd that he was IBSAN the Iudge and when the kinsman came by of whoÌ„ he had spoken to RVTH by chaunce or rather by the prouidence of God hee commaunded him to come to him and sit downe and by and by hee called ten elders and he commaunded them to sit downe and he sayd open his cause As concerning the phrase He sayde no such one come hither and sit here The Hebrue wordes Almoni Peloni signifie nothing but are onelye put in stead of some proper name whiche wee leaue out eyther because it is known or do not remember it or because we wil not name it the Gretians doe call o deiâ—as Some men doe thinke that his name was not conceald without the prouidence of God for that he was not worthie to be remembred of good men for that he despised to rayse vppe the name and seede to hys brother The olde Hebrues did â—it in iudgmeÌ„t in the gates or about the gates of the Citie all men beholding and hearing those thinges whiche were done as this daye also in manie places publike iudgementes especiallye of lyse and death are exercised openly They doe alleadge this reason wherefore the Senate is holden in the gate that euery man might quickly finde the place that the country men needed not to go into the Citie and spend muche there and that euery one might goe to theyr houses theyr busines being ended Furhtermore that many witnesses may be easily gathered of them that goe out and in Or the gate is simplie takeÌ„ for the court The Chaldeans do translate at the gate that is to say the house of publike iudgment at the court peraduâ— ture because those houses had great gates The Romaines gathered their counsels for the most part in the temples Hee called together the Elders The Hebrues do call Zacan Iudges of their age as the latines doe also call them Senators and fathers amongest the Gretians also the senate is called Gerousiâ— from a worde that signifieth age They choose for the most part the Senate by whose councell the common wealth is gouerned of the elders which seeme most fit for this matter For they know many thinges and haue learned manie thinges by their owne hurt Next they are not so carryed by theyr affections as youthes but they doe administer thinges with mature counsell Furthermore when they are near to death they thinke or at least ought to thinke that they should do nothing agaynst publick iustice and religion for shortly God will take an account of their deedes and sayings WheÌ„ PISISTRATVS the tiraÌ„t asked SOLON what encoragement he had that he did withstand him so sharply he answered old age Valerius maximus writeth of Cesselius that when he did not obey the Triumuerie did speak many thinges freely against CAIVS CAESAR his friends warned him that hee should take heed to himselfe he sayd there are two thinges which doo make mee verio bold namely olde age and want of children It is said that those elders sate down By sitting down is signified that Iudges ought to be of a mind quiet peaceable and calme not to be troubled with affections and that attentiuely they shuld heare them which plead in the court not with a wauering mind SERVIVâ— noteth lib. 9. Anei In antient time men vsed this phrase to sit for to aduise to care for and to consider of After propounding the cause he said NAOMIE doth appoint to sell the field of ELIMELECH our brother the Hebrues doe call cousins brethren therefore I would bring it to thy care that is shew it to thee that if thou wilt redeem it according to the law of kindred in the presence of the dwellers hereabout and of the elders of my people thou mayst redeem it because there is none neerer and if it doth not please thee to redeeme 〈◊〉 I would thou shouldest tell me he by and by aunswered I wil redeeme BOAZ addeth presently that he must also marry RVTH if he will haue the land The Iewes had their peculiar lawes of Inheritances and successions NVM 27. and 36. chap. the land of Israell was deuided into 12. Tribes of which euerie one of them had their possessions which God would not haue mingled and the inheritances of one to be transported to another The fathers being dead the children succeeded in the inheritaunce The sonnes ought not to marry wiues out of their owne Tribes the daughters also ought not to marry others out of their own tribes If any man dyed without Children the brothers did succeed but if they had no brothers the kinsmaÌ„ LEVI 25. chap. no man ought to sell the inheritance of his possession but if anie man be poore and be constrained to sell his grounds he ought to offer it to hys kinsman if they will not then to some of that tribe but in the meane season the seller hath gotten mony he may alwayes redeeme it from the buyer â—length the possessions returne to their old maisters in the yeare of Iubily Lyâ—â—noâ—eth vpon this place that women dâ—â— not inherite but if a wife remayne after her husband be dead without children she was to haue part of the inheritaunce to maintayne her selfe And shee might sell as much as was hers and so it is sayd that NAOMIE would sell after the same manner that part of the ground of the field which was left her by her
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
may be because that RVTH who had this child by a man of renowne had before serued NAOMIE faithfully or because that RVTH labouring diligently amongest the seruauntes of BOAZ was knowne of him and planted into his familie Or which rather liketh me that he might serue God All true worshippers of God are called the seruaunts of God The auntient fathers gaue not vnaduisedly names vnto their children but of some especiall occasion that both they and theyr children being alwayes put in minde of the benefites of God and of theyr dutie might be stirred vp to fayth and thankes geuing Sometimes they continued the memorie of thinges past by geuing of a name Israell gaue names almost to all his children according to the successe MOSES EXOD. 18. called his sonne GERSHOM because hee was a soiourner in a straunge land and he named the other ELIEZAR because the Lord had holpe him SAMVEL was so called because HANNA had prayed to God that she might haue him Furthermore some being willing to continue or renue the memorie of their parentes or kinsmen they named theyr sonnes by theyr names LVK. 1. The neighbors and kinsfolkes contending about a name for Iohn would haue called him Zacharias but his mother said hee shall be called Iohn And when they sayde there was none of thy kindred that is named with this name they referred the matter to his father he wrott in writing tables his name is Iohn For the Aungell hadde commaunded that it should be so And this name is deriued of grace partly because he had obtayned muche grace of God partly because hee should preach to the worlde the grace of Gâ—d performed in giuing of his sonne For GOD himselfe gaue sometimes names vnto men to signifie thinges either past or to come sometimes also before they were borne He gaue ADAM his name of the earth out of the which hee was made HEVAH because she should bee the mother of all liuing creatures ISMAEL because God had heard HAGAR Gen. 16. SALOMON because there should bee a long peace in his raigne Iesus because he should saue his people Sometime he chaunged names as ABRAM he called ABRAHAM because he shuld be a father of many nations GEN. 17. SARAA because many princes should come out of her Christ our Sauiour named SIMON PETER because hee had neede of great fayth and constancie The Romaine bishops immitated this when they were created they called themselues by other names the which custome begaÌ„ as they writte in the time of SERGIVS the second who was before called Osporci Swines face and for the filthines of hys name he called himselfe SERGIVS and so it continueth vnto our times And though it auayleth nothing to saluation by what name any man be called yet it becoÌ„meth christians in geuing of names to keepe themselues from superstition In some yeeres past they consecrated theyr children to the worshippe of that Sainct by whose name they wer called And there are some which of a kind of vayne ostentation called their chyldren by heathenish names as Hannieball Scipio Catyline c. There are many notable names which do admonishe children of theyr duety amongest the Hebrues as ABRAHAM IAACOB ISAIAH Greek as Chrisostom Christopher Theophilus latine as Benedictus Fortunatus c. The Germanes haue also many notable names which haue excellent significations It is meet for godly parentes to giue their children suche names as the remembrance of theÌ„ may prouoke them to vertues As often as we heare our name so oft ought wee to thinke that in our holy baptisme we are receiued into the houshold of Christ. If we be named by the names of holy meÌ„ let vs endeuore our selues by fayth and holinesse of life to followe their steps There are other names also which are giuen according to their offices wherof it were in vaine to write in this place But why OBED was called the sonne not of Mahlon but of BOHAZ his naturall father S. Augustine sheweth in the question vpon Deut. 46. The law sayth he of marrying the wife of a brother that seed might be raysed vp to the brother who is dead without children saith he shalbe called after the name of him that is dead and his name shall not bee blotted out of Israel that is the name of the dead seemeth hereby to bee continued that he which is borne bee called by this name wherby the dead was called to whom after a sort he succeedeth c. Vnlesse it may bee vnderstood this not that he shal haue this name but that hee shalbe accounted as the sonne not of him that begat him but of that dead man to whome the seede is raysed and whose heire he is made For that which is added And his name shall not bee blotted out of Israel may so bee vnderstood not that the childe should consequently be called by his name but that he should not seeme to dye without posterity and therefore his name that is his memorie remaineth For if hee had gotten a sonne himself and had not cald him by his owne name yet his name is not blotted out of Israel because he departed not out of this life without children and the brother is commaunded to perform this towards his wife which he could not doe for though hee had no brother but the kinseman married his wife that died without children to rayse vp seede to his brother as BOHAZ did by marrying RVTH that hee might rayse vp seed to his kinsman whose wife she was and had no childe by him yet that childe which shoulde be borne of her shuld continue the name of the party deceased because he is called his son and so it coÌ„meth to passe that the name of the deceased should not bee blotted out of Israel and yet not bee called by his name c. Thus farre Augustine Others say that the children begotten in such a marriage should be called by the name of the brother which is dead but it seemeth that this was somtimes neglected because there wanted some brethren or because many had rather to beget children for themselues then for their brother The last thing to bee considered in these wordes is who this OBED was namely the father of ISHAI the grandfather of DAVID the King of whose genealogie it followeth next to be spoken The 28. Sermon 18 Those nowe are the generations of Pharez Pharez begate Hesron 19 And Hesron begate Ram and Ram begate Amminadab 20 And Amminadab begate Nasâ—on and Nashon begate Salmah 21 Salmon begate Bohaz and Bohaz begat Obed 22 And Obed begate Ishai and Ishai begate Daâ—id THERE are some places in the sacred scriptures which seem to haue but little in theÌ„ for edification but be it knowen that there is nothing set downe in them rashly or in vaine For if a wiseman will speake nothing without a cause much lesse write that which shall come into the handes of many who woulde thinke that God who is wisdome it self woulde appoint his secretaries to write any