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
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
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
but in the meane season hee doth comfort them Many thinke that they shall fall into extreame danger both of life of their estate if they should embrace the gospell therefore they doe retayne a false religion against their conscience and in the meane season being vexed with the stings of conscience they doe lead an vnpleasaunt and a miserable life The other thing that BOAZ did praise in her is this that shee did loue her mother in law though her husband departed out of life and left no childe by her and her mother in law was a straunger from whence it may be gathered easily that she did loue her husband she doth by her example teache them that are married mutually to loue togither and withall seek one to exceed the other in all marriage dueties It is knowne by experience what great good doth arise of good marriages and what great euils doe befall by euill marriages It is after added that hee did pray for the prosperitie of RVTH hee sayth the Lord recompence thy worke and a full reward bee geuen thee of God that is the Lord reward the both in this lyfe in the lyfe to come wherof many examples are euery where in the holy scriptures The papists do aleage this to shew that we deserue the kingdome of heauen by our good deedes And they doe not onely vnderstand by those good works those which are wrought by the faythfull by the spirite of God according to his worde but the deuised and chosen workes which the foolishnes and coutousnes of man hath inuented and they go so far that the works which ar called supererogatory they do sel to others for mony Of this it came to passe that they did put their hope and trust in their deeds and they atributed much to their own forces and so obscured the doctrine of the merite of Christ. Therefore it is profitable to know how these places are to be vnderstood where mention is made of wages rewardes and recompence c. The scripture teacheth vs that God of his meer mercy through faith for christs sake doth forgiue sinnes and giueth eternall life There is a notable place to the Ephes. 2. chap. It is the gift of God c. But he doth promise rewards for good deeds not for the worthynes of them but for the grace wherwith God doth imbrace beleeuers AVGVSTINE writeth wel God doth crown in vs his owne gift not our merites for first hee bestoweth vppon vs his grace that wee maye doe that which is good Then of his meere grace he doth adorn with rewards that good which he hath wrought in vs. Eternall life is called a reward but not properly neyther doe the godly looke for eternall life as â— reward for their owne good deeds but as the free gift of God wee do not denye but that God rewardeth good deedes but we doe not by them deserue his so great liberalitie For this is the condition on of a merite first that we should geue of our owne and what haue we which wee haue not receiued the Lord doth geue vs both will and abilitie to do wel Next it is required in a desert that wee be not bound to any thing but to do it of our one accord and good will And we although wee haue done all thinges yet we be vnprofitable seruaunts LVKE 17. chapter Also it is required that there be some equalitie and proportion betweene that which is geuen and that which is receiued But what equalitie can there be betweene our workes and eternall life If thou sayest we deserue eternâ—ll damnation through sinnes and that therfore we deserue eternall life by good works it is not a good coÌ„clusion For good thinges proceed from the spirite of God euill thinges from vs euill thinges are perfectly euill but our good workes are maymed and vnperfect It doth not so followe this man can kill himselfe therefore he can geue himselfe life Then thou doest obiect what do good workes auayle verye much for they do serue to the glory of our heaueÌ„ly father he is glorified if they liue vprightly which ar willing to be called his people they do make vs assured of our election and vocation when we do finde by their testimonie the vertue of Christ to encrease more and more in vs they prouoke others to liue holylie Concerning also the outward duety the hungry are fed the naked are clothed the strangers are receiued into hospitalitie c. Furthermore they do testifie that we be thankefull to God for the benefites receiued of him And we gather out of this place that good deedes are to bee praysed to bee well spoken of and to be garnished with rewardes The Poet doth also say vertue being praysed doth encrease ANTISTINES beeing asked howe the common wealth should bee preserued hee aunswered if rewardes were appoynted for wel doers and punishments for euil doers yet wee must not set our delight in vertue to thend that we may be praised but for Gods commaundement though it commeth to passe that wee are stirred vppe to vertue by rewardes How many are there this day who if they should auoyd theyr country after the example of RVTH that they may publikely and freely heare and openly professe the pure religion would sette themselues to be scorned at of others If any man doth loue his mother in-law as his own mother they would call him a foole It commeth to passe so also in other matters but we ought to be content in this vnthankefulnesse corruption of this world with the iudgement of a few good men Principally this exaÌ„ple doth teach vs to pray to God that hee will render to the godly for theyr good deedes that they may receaue a full rewarde for their good deedes as he hath prayd Moreouer we gather what wee must looke for of God if we cast away Idolatrie and serue him For the prayers of godly men are not in vaine but they are as it were promises This praier doth agree with the wordes of Christ in the 19. chap. of MATTHEVV verily I say vnto you whosoeuer shall forsake houses or brothers or sisters or father or mother or wife or Children or landes for my names sake he shall receaue an hundred fold more and shall inherite euerlasting life MARK 10. chap. it is added also in this life with trouble The meaning is that the godly should not be destituted of the help and aide which they looked for of theyr dearest friendes Also the Lord doth so bestow his grace on them that small goodes are to them in stead of great riches and truely the matter is so amongest true Christians IOVINIAN and VALENTINIAN being created Emperors they who vnder IVLIAN the Emperor held the profession of Christs religion were put out of thâ—ir captainship But God euen in th◠〈◊〉 doth requite their faith and theyr godlinesse with a reward But the successe dothe declare that this prayer of BOAZ was not in vaine For when RVTH forsooke all that shee had
bring thy lyfe agayne and cherishe thine old age for thy daughter in lawe which loueth thee hath borne vnto him and she is better to thee then seuen sonnes BOHAZ begat a sonne of RVTH the whiche amongest the Hebrues was accounted as a great benefite especially in the tribe of Iuda out of the whiche the Messias shoulde bee borne according to his humane nature he is begotten according to his diuine nature of the substance of the father froÌ„ al eternity by an vnspeakeable meane It foloweth that the Bethlehemitishe women reioyced at the graundmother of this childe They say God is to bee blessed or praysed who would not that thou shouldest lacke a reuenger or a kinseman Vnlesse a sonne should be borne vnto her of RVTH shee had bene destituted of all kinsemen For although that other kinseman remained yet she could looke for no helpe of him For there is no man so welthy or mightie who hath not sometime neede of the helpe of his friends It is sayd in the PROVERBE a friend is more necessarye then fier and water for which cause the Latines do call friendes by another name more fitte as necessary men Poor men which haue the helpe of rich kinsemen and aliaunces are not so soone iniuried by others as they which wante them But though we be without frends yet wee must not dispayre for wee haue God not onely as a friend but also for a father if wee trust in him and lead our lyfe aright Then they shew what manner of childe that new borne babe shalbe and what he shall do First they say his name shalbe continued in Israell that is he shal be famous and of great renowne Which they doe gather of this that his parentes were godly and notable they doe likewise hope that hee shalbe well brought vp and he shal become famous for his own vertues and famousnes of his parentes Those children which haue famous parentes maye easilye become famous if they behaue themselues well Secondly they saye this childe shall bring thy lyfe againe In the first chapter shee sayd shee was bitter for the Lorde had afflicted her nowe they say this childe shall comfort thee while he was little with his sportes and playes hee might reâ—reshe his sorrowfull graundmother and afterwards when he should grow elder she might by his studies gather that hee should become some notable man Pro. 20. chap. A childe also is knowne by hys doinges whether his worke bee pure and right and so shee may be of greater comfort SALOMON hath many sentences whiche importe that children of good hope towardnes and indued with vertue shall make the parentes merry Pro. 10. and 15. A wise sonne maketh a gladde father but a foolish sonne is a heauinesse to his mother And chap. 23. The father of the righteous shall greatly reioyce and hee that begetteth a wise childe shall haue ioy of him Thy father and thy mother shalbe glad and she that bare thee shall reioyce Thirdly they say hee shall cherishe thine olde age that is hee shall not suffer thee to want thinges necessarie for the sustentation of thy life There is a reason added for thy daughter in-law hath borne him or vnto him and she is better vnto thee then if thou shouldest haue seuen that is many children The number of â—euen in the scripture is a number of multitude 1. SAM ELKANAH sayth to HANNA am not I better to thee then ten sonnes They hoped that RVTH woulde not chaunge her mind with her estate so that she hauing gotten a riche husband should despise her poore mother in-law as it commeth oft to passe Furthermore they hoped that RVTH would teache her sonne to loue her mother in-law that hee might norish her in her age for it greatly behâ—ueth mothers to informe their children rightly of their kinsfolkes and others And they doe greatly offend which do prouoke the children sometime against parentes graundmothers and their kinsfolkes There is a like example of congratulation in the new testament LVK. 1 When ELIZABETH had brought foorth her sonne Iohn and her neighbors and cousins had heard tell howe the Lorde had shewed his great mercy vppon her they reioysed with her Out of this reioysing of these women some things are to be gathered for our instruction First wee learne to giue thankes to God and to reioyce with them whiche haue the blessing of the increase of children riches or other good things PAVL commaundeth vs to reioyce with them which doe reioyce and to weepe with them which doe weepe not to be malitious and enuious nor that we shoulde reioice at the miseries of others For this is a preposterous ioy which God suffereth not to be vnreuenged If we ought to reioice with others to giue thanks to God for these good things which he bestoweth vpon them how much more if he imploy his benefites vppon vs and especially for that generall benefit worthie to be had in remembraunce that he would that his sonne our Lorde Iesus Christ should become man of the Virgin Mary that he might deliuer vs from eternall death Now in our times if any man haue a childe an office of dignitie or any other good thing they doe feast and banquet but God is seldome remembred Next in that they doe prayse God and giue him thankes that NAOMIE hath another kinsman they doe confesse that this is a singuler gift of God wee doe not thanke any man for any thing which wee haue not receiued of him Al good things do come froÌ„ God the onely fountaine of all good thinges he doth as yet preserue families and raiseth vp friendes for vs. Oftentimes wee haue such neere vnto vs which doe abhorre vs but God can easily bring it to passe that they shall loue embrace and vse all good dueties towardes vs. Strangers doe sometimes lâ—ue vs and further our commodities the which wee must also acknowledge as the worke of God But when the waies of men that is there studies doe please the Lorde hee will make also their enemies at peace with them as it is in SALOMONS prouerbs the 16. chapter Thinke not that it is without cause that men doe hate or loue thee be enemies or friendes vnto thee Furthermore wee perceiue by the wordes of these women what is the dutie of children towardes theyr parentes namely to comfort their mindes and to cherishe their age They which doe not make glad their parentes but by theyr wicked life doe cast them into greeuous heauines and sorrowes are not onely murderers of parentes Nature it selfe teacheth that parentes are to be nourished in their olde age For it is meet that shoulde nourishe them of whome wee wee haue bene nourished and whiche haue bestowed innumerable benefites vpon vs. Howe oft behoueth it the mothers to abstayne from certaine kindes of meates wherein they delite least they should hurt the children in the wombe How oft doe both the fathers and the mothers abstayne from meate least the children shoulde be famished with
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
ISAIAH Of this man the Christians are sometimes called Iesseits Hee was also called by another name NAACHAS that is a serpent 2. SAM 17. The Chaldei interpreter vpoÌ„ this chapter saith that he was therfore caled a Serpent because he was endued with great wisedome whereby hee auoyded the subtleties of the deuil Reinerus Rineccius a man very learned and diligent in booke of the noble families of the kings and priestes of Israell noteth that in his opinion Nahaz was another man and not Iesse For it might be that Abigail was DAVIDS sister of one and the same mother but not of the same father It is read that ISAI had eight sonnes 1. Sa. 16. vers 10. ISAI caused his seuen sonnes to come before SAMVEL he afterwards asked are there no moe children but these In the Chronicles Dauid is called Isais seuenth sonne whose names are these ELIAB the eldest ABINADAâ— SIMEAH who was also called SAMAH NATHANIEL RADDAI HOSEM DAVID The name of the eight sonne is not reckoned some thinke that he dyed in his youth and left no children behinde him others do thinke that IONADAB the sonne of Shimeiah or some other nephew was nombred amongst his sons He had two daughters Zeruia and Abigail Zeruia had three sonnes Ioab Abishai Asahel which are mentioned in the sacred historie Dauid names them after their mother the sonnes of Zeruia peraduenture because that their father was but a meane man Abigall had a sonne called Amasa of Dauid descended nineteene Kings Salomon Rehoboam c. The question is moued in this place how Salmâ—n Rahabs husband and Bohaz the husband of Ruth may bee ioyned togeather in two generations when as the course of the historie euinceth it from the first yeare of Iosuah wherein they thinke that Ierico was taken and Rabab preserued vnto the time of Ibsan whom they will haue to be Bohaz the sonne of Rahab so likewise vnto the times of Eli wherein Iosephus writeth that this RVTH came with NAOMI to Bethlehem manye yeares were past between I do simplie answere that it doth not euidently appeare by the holy scriptures how many yeares after the taking of Ierico were past before Salmon married Rahab and when he begate Bohaz of her or when Bohaz married Ruth so likewise whither this Bohaz was one the same with Ibsan the Iudge and therfore it is not necessarie that with some of the Hebrues and Lyra we shuld imagine three Bohazes which shuld successiuely follow one another as the grandfather the sonne and the nephew which three should be coÌ„prehended vnder one name Furthermore it is no absurditie if we should say that God prolonged the life of Salmon Bohaz for many yeres as he did also many others of the fathers after the stood But it is to bee obserued that in the catalog of the genealogie of Christ many heynous sinners are rehearsed Iudah the father of Pharez committed manye grieuous offences Naasson was defiled as some thinke with whoredome and with the abominable worshipp of Baal Peor Rahab the mother of Bohaz is expressely called a haâ—lot both by Paul Iames. But this came to passe by the prouidence and will of God that Christe should come of such parentes lest anye man should think that this was wrought through the merits of the Patriarks and also for the comfort of sinners lest they should fal into dispair but might know that hee came for sinners according to that saying 1. Tim. 1. This is a true saying Iesus Christe came to saue sinners c. God will be mercifull vnto theÌ„ through his sonne if they repent The mother of Phares and also the mother and wife of Bohaz were heathnishe women which were conuerted to the worshippe of God And it pleased the sonne of God to come of them that not onely the Iewes but also the Gentiles might haue hope to obtayne saluation through Christ who came also of the Gentiles and that for their saluation the Iewes are ioyned togeather with the Gentiles in Christ the corner stone The which the Iewes would hard â—y bee perswaded vnto at the first Yea euen the beleeuers of the Iewes and the Apostles themselues abhorred to haue felowshippe and company with â—he Gentiles Therefore God sending Peter to Cornelius the Centurion hee taught him first from a vision from heauen that he should not abhor his companie And in that God exalted Dauid to so great maiestie being born of parents of so meane estate for though he came of so noble a familie yet his father was a husbandman hee did it to make hys mercy and hys power knowne DAVID himselfe in the 113. psal sayth that God lifteth vp the poore out of the donge that hee may sitte him in the seate euen with the princes of his people IOSâ—PHVS concluding this history sayth in taking in hand to expound the historie of RVTH it is necessary to set forth the power of God for this is very apparent that God lifteth vpp of the basest of the people vnto great dignitie euen as hee did with DAVID himselfe who came of such parentes We doe also see by the wordes that the Anabaptistes are farâ— out of the way which deny Christiaâ— the reading of the olde testament wheâ— as those thinges which appertayne vnto our saluation are thoroughly set down in the newe for who can vnderstand these wordes in MATTHEVV BOAZ begat OBâ—D of RVTH except hee hast read this booke and in that he sayth of RVTH which was a Moabite there is no small mistery contayned for the Euangelist declareth that Christ woulde be borne of the Gentiles and that for their sakes But here is a bad errour whiche wee shoulde confute in many wordes Some doe make BOAZ a figure of the Messias and RVTH of the Church the spouse of the Messias I doe not denie but that hee with his spouse is diueâ—sly figured in the scriptures but I had rather follow the simple and literall meaâ—ing of the place c. They which doe delight in allegories let them seek them else-where Thus hitherto I haue expounded vnto you thâ— booke of RVTâ— out of the 〈…〉 many lessons â—ut it is noâ—â—fficient to heare and to â—ad these and other such like except we endeuor to heare with profite and to â—rame our liues according to the rule of the word of God For the seruant which knoweth the wil of his master and doth it not shalbe beaten with many stripes Therefore let vs earnestly praye vnto God most mercifull and mighty that he would vouchsafe to open our mindes that we may not onely vnderstande his oracles aright but also that wee may vse them to the confirmation of our fayth and amendement of our life FINIS The 〈◊〉 this 〈◊〉 〈…〉 〈◊〉 partes â—he scope The profite The deuision of the chapter The 〈…〉 A famine