chap. he calleth our RVTH a woman Chail of vertue that is indued with notable vertues BOHAZ in the second chap. is called a man Chail that is a man of power and in Exod. 18. chap. IETHRO for the gouernement of the commonwealth councelleth to choose men Chail that is of courage others doe translate it wise men strong and valiant and also dealing truely who in iudgement can be drawen from doing their duetie neither by threatnings neither by gifts nor by promises There are many places euery where to bee founde where Chail signifieth riches Iob. 20. 18. ver It is said of the wicked hee shall restore the labour and shall deuour no more euen according Chail to his power and substaunce shalbe his exchange and he shal enioye it no more the meaning is hee shall not reioyce in the riches which he shall restore in place of them which he had gotten by rapine chap. 31. 25. If I reioyced because my substance was great or because my hande had gotten much vnderstande let me perishe or some like worde Or they do wish that they might haue many children like vnto a great armye but of children there is already spokeÌ„ or do worthely or valiantly out of which a third thing ariseth to be coÌ„fidered of the which it now followeth to bee spoken For the third thinge which they pray for is that he may becom famous noble in BethleheÌ„ which is called by another name Euphrata or the citie of DAVID of which there is spoken aboue in the first chapter Word for worde Call name that is thou shalt bee of great renowne They do pray that they maye so behaue themselues that they might get an notable name and prayse But credite and authoritie is gotten by the study of vertue AGESILAVS being demaunded howe one might get himself a good report the Grecians cal it eudoxian amongst men He aunswereth if hee speake those thinges whiche are verye good and doe those thinges which are very honest ISOCRATES sayd we must endeuour more to leaue a good name to our children then great heapes of riches For by a good report riches may be gotten but a good name can neuer be recouered by money PROV 10. The memoriall of the iust remaineth but the name of the wicked shall rotte PROV 22 A good name is to bee chosen aboue great riches and louing fauour is aboue goâ—d and siluer In ECCLE 6. It is accounted as pretious ointments by wickednes leudnes of lyfe a good name is lost It appeareth that this prayer was not 〈◊〉 vayne and without profite for BOAZ â—nd RVTH had children and nephues â—hey encreased in riches and obtayned 〈◊〉 name of great renowne for they are numbred amongest the graundfathers â—nd grandmothers of IESV the sauiour From them many and mightye kinges descended We learne to pray for gods â—lessinges both vpon new married people and our selues and others and that â—oth priuately and publickly But heere by this prayer is to bee gathered what those good thinges are whiche must especiallye bee prayed for The Phiâ—osophers doe deuide the goodes into the goodes of the minde the body and fortune all which thinges are conâ—ayned in this short prayer For they pray that they might haue a holy off-spring riches or studie of vertue and a â—enowned name And these thinges must be sought for in that fountaine of all good which can neuer be drawne drie that is from God There are many afflictions and dangers wherewith God doth exercise vs therfore we haue neâ—â— of his grace and blessing that wee may patiently beare all troubles therefore wee must pray to God publickely and priuately that he would mittigate both those troubles whiche fall out through the fault of the married people and also other troubles or that he would take them away Many in our time when they doâ— heare of new marriages are not exercised in praier they ar all in the rehearsing of the vices of bridegromes or brides or parents or some of their kindred Manie doe thinke in the Church of banquettes and daunces and such other thinges rather then pray for Gods blessinges on the new married folkes yea the married folkes themselues are seldome exercised in prayer when they are led to the church to receiue the blessing nor wheâ— they go home The last care is of Gods word prayers therfore let no maÌ„ maruell that so many vnhappinesses bee 〈◊〉 marriages Our praiers shall not be without effectes if we doe begin our marriâ—ges with them continue stil in them For wee haue many and notable promises that God vouchsafeth mercifully to heare our prayers proceeding from â— liuely fayth The 25. Sermon 13 So Boaz â—ooke Ruth and she was his wife and when he went in vnto her the Lord gaue that she conceaued and bare a sonne THe holy Ghost at length coÌ„meth to that point wherfore this booke is especially written namely that BOAZ took RVTH to wife and begate of her a sonn called OBED DAVIDS grandfather For the scope of this booke is to shew what Patriarcks there were which came from IVDAH to whome the Schilo was promised euen vntil DAVID to whome the promise was renued But the holy ghost doth comprehend many things in these few wordes according to his custome He sayth BOAZ married RVTH and shee was his wife When the other kinsman had giuen him leaue to marry RVTH he did not deferre their marriages For after they are betrothed it is not good to diferre it long For Sathan in the meane season can sowe tares and turne agreementes into disagreementes This also is to be praised in him that he doth not vse the marriage acte before but after a lawfull contract and approoued marriage But out of this that the holy Ghost was not ashamed in this place to report of BOAZ and other where of other holy men which married wiues of RVTH otherwhere of other matrons likewise of conceiuing bearing midwifes nurses and bringing of children we doe gather the married life doth not displease god And therare other things which do coÌ„mend vnto vs marriages as not inuented by men but first instituted by God himselfe in paradise before the fall of ADAM and EVE our first parentes And that God ioyned them togither and blessed them and there are many places in the holy scriptures which declare that God doth alow of mariages which are diligently to be noted and obserued of Gods people Marriages are defeÌ„ded by the law of God thou shalt not commit adultery Christ our sauiour would be borne of a married woman in Cana of Galilie hee adorned matrimonie by his owne presence and by the miracle of turning water into wine he also prescribed by his Apostles the proper duties of married folkes and by the loue betweene him and his spouse he doth propound and set foorth to vs an image to be followed in Matrimonie These and such other of the like kind are to be opposed against the iudgement of those men which doe condemne or
went into the land of MOAB and there he dyed hys sonnes also when they had maried them wiues of the daughters of MOAB departed this life NAOMI being left a widow returned to BETHLEHEM both her daughters in law do accoÌ„pany her som part of the way But ORPAH returned by and by to her kindred RVTH accoÌ„panied her mother in law returning into her countrey All men marueiled at NAOMIES comming Lastly is the tyme noted when she returned home The first part or first member of this Chapter doth shew how ELIMELECH went with his wife and hys two sonnes out of BETHLEHEM into the land of MOAB in the time of famine and it containeth many things in few words First it sheweth when this history happened namely in the time of the Iudges of ISRAEL But vnder what Iudge of which many are named this befell it is doubtfull Some doe report this historie to be done in the time of EHVD some are of that opinioÌ„ that it was done in the time of DEBORA and BARACK other some say it was done in the time of IEPHTE who after great mischiefes which the MOABITES had done to the Israelites from whence this famine arose which is made mention of heere at length hee tamed them If you say ELIMELECH should not haue place amongest the MOABITES being ouerthrowne by warre but rather that hee should haue bene torne in peeces of theÌ„ at that time they will aunswere that they were so oppressed and beaten downe that they durst not hurt the Israelytes IEPHTE gouerned the people sixe yeers his history is extant in the tenth eleueÌ„th and twelfth chapters of the IVDGES IBSAN succeeded him whome the Hebrue doctors wil haue to be BOHAZ DAVIDS graundfather to haue had two names This man gouerned ISRAELL seuen yeeres as it is in the twelfth chapter of the IVDGES IOSEPHVS includeth this history in the time of HELI but LIRA sheweth vppon the first chapter of this booke that that agreeth not with the accompt of times But it nothing auaileth to our saluation to knowe the particuler time wherein these were done otherwise the holy Ghost woulde not haue let it passe It is inough for vs generally to knowe that this was done in the time of the IVDGES The cause whiche doth moue this man to leaue his countrey doth seeme to be a famine for the texte sayth that there was a famine in the land of Israell For oftentimes holy fathers will goe from one place into another in the time of famine that they may nourishe themselues and their family more fitly As in the 12. chap. of GENESIS ABRAHAM went into AEGIPT in the time of famine which is called the barne of the worlde So in the 26. chapter ISAAKE when there was a famine went vnto GERAR to ABIMELECH But God appearing to him in a dreame warned him that he should not goe to AEGYPT but should keep himself in those places which the Lord shoulde shew him Also the history is knowne of IACOB or ISRAELL how hee sent hys sonnes for foode into AEGIPT oftentimes Afterward the famine continuing long he went himselfe and his houshold to his sonne IOSEPH Here also may be added the story of the SHVNAMITE whose sonne ELISHA raysed from the dead hee bad her goe into another countrie for God would bring vppon the land a famine which should endure seuen yeeres as it is in the second book of the kinges and the 8. chapter whiche woman following the counsell of the Prophet was preserued in the time of famine And for the same cause ELIMELECH went together with his into the land of MOAB which peraduenture then abounded with fruit but the Hebrues as LIRA sayth do imagine some other cause For they say that ELIMELECH was a mightie and wealthie man of whom wheÌ„ the famine raigned many of his kinsmen and poore men did require thinges needefull for them and therefore that he might be rid of his trouble and not spend his goods left his countrie and went into the land of MOAB with hys housholde where hee being driuen vnto great pouerty died with his sonnes If he trauailed for this cause as it sometimes appeareth some doe hee coulde not be excused for it is in the Prouerbes of SALOMON 21. chapter He that stoppeth his eares at the crying of the poore shal also cry and not be heard for there is a iust reuenger of the poore and afflicted It is knowne to all men what happened to that riche man clothed in Purple mentioned in LVKE 16. But who can but maruell from whence the HEBRVES haue these fantasies they doe bring in many monstrous fables in the expounding of the holy Scriptures For wheÌ„ they had cast away Iesus Christ the light of the world they wer worthy to walke in darknesse And the doctrine of the Gospell being oppressed and ouerwhelmed Christians harkened to monstrous lies As concerning famine against the Prophetes it is numbred amongst the foure plagues with the which GOD doth punishe men and these are they the pestilence famine warre and cruell beastes Howe grieuous the trouble of famine is may be gathered by this that it doth driue men oftentimes into bannishment Truly God doth send famine for the sinnes of his people where and when he pleaseth It is not to be gathered that those that be oppressed with famine are worse theÌ„ others For oftentimes godly men are oppressed with famine not because hee would ouerthrow them but that hee might prooue them with this crosse and also stirre thâ—m vppe therewith as by othâ—◠〈◊〉 They do prouide for their thingeâ— by lawfull meanes true religion being kept safe and they gouerne themseluâ—s farre otherwise then wicked ones doe when they be in that case The HEBRVES saye that God punished the ISRAELITES with sharpe and cruell famine because that after IOSHVA and the ELDERS were dead who had seene the miracles of God they were slack in keeping hys commaundementes For it appeareth by the story of the IVDGES how the Israelites forsaking the lawes turned to Idols and so they were afflicted with diuers afflictions The sonnes of ELIMELECH are called Ephrathites of BETHLEHEM IVDA which is called so that it may be distinguished from another City of the same name that is in GALILIE of the lott of ZEBVLON As it is in the 2. chapter of MATTHEVV The Priestes and Scribes of the people being demaunded of HERODE where the Messias should bee borne aunswered in Bethlehem Iuda This Citie is also called Ephrata as it is in the 35. chap of Genesis RAHEL died of childbirth in the way to Ephrata that is Bethlehem and IACOB raised a piller vppon her graue For the Fathers were woont to haue theyr graues neere the high wayes and that is testified by many Epitaphes set vpp for trauelers As concerning the etimologie of these names Bethlehem doth signifie the house of bread that is after the Hebrues aboundaunce of fruit it was situated in a good and a fruitfull place Some wil haue Bethlehem to
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
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
be led away from true religion When ORPAH was departed NAOMIE agayne perswaded RVTH that she should also returne home because her sister was returned to her people her Gods But what Gods did the Moabites worship besides others they had especially BAALPâ—OR as it is read NVM 25. whoÌ„e some called PRIAPVS as ISIDOR and THEOPHELAT as Gradus de dijs gentium witnesseth Others call him SATVRNE BAAL was the name of the God PIOR of the mountaine or place where he was worshiped Or the idoll PEOR was so called because he was naked for PAAR signifieth to discouer to make naked namely because that PRIAPVS as the author of a filthie verse sayth had his secret partes alwaies naked and neuer couered with anie garmentes The maner of the worship of this Idol was so filthie that in holy assemblies it may not be spokeÌ„ of for shame wherby we gather how far men fall away froÌ„ God when the light of the truth is lost they also worshiped the God CHEMOS For it is sayd 1. KINGS 11. That SO. LOMON built an alter to CHEMOSH the abhomination of MOAB in the Mount of Oliues And that which is written in IVD 11. that CHEMOSH is the God of the Ammonites is not contrary to this place for it seemeth that both the nations worshipped it Who this CHAâ—MOSH was it is vncertaine KAMAS signifieth to hide hereby some doe gather that he was PLVTO the God of the hels or of thinges vnder the earth GYRALDVS seemeth to say that VENVS ASTART was called CHEMOS whiche in the figure of a starre was worshipped of the Sidonians and the Moabites There are some which will haue BAAL PEOR and CHEMOSH to haue bin one and the same God to whome I doe not assent because it is certaine that the nations worshipped manie Gods some thinke that CHEMOSH was that God of banquets and drinkinges who is called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that the Greeke alludeth to the Hebrue worde The nations adioyning to them had also their Gods or Idols The Ammonites had MELCHOM 4. KIN. 23. IER 49. which signifieth their king peraduenture hee was so called because hee was chiefe among manie Gods which 〈◊〉 worshipped for their defence 〈…〉 11. The God of the Ammonites is called MOLOCH some thinke that hee was Saturnâ— what if he and Molcome were one the Philistines had Astaroth that is Iuno or Venus 1. SAM 7. The Accaronites had Belzebub that is thei worshiped the god of a flie 4. KIN. This seemeth to be the â—â—me with that which is called of the Grecians 〈◊〉 PLINIE in his 29. Booke 6. chap. caâ—â—eth it miodes but lib. 10. cap. 2. in the old edition he calleth it achores GREGORIVS NAâ—IANS calleth it ACARON The God ACARON was called so of ACARON a Citie of the Philistines where hee was especially worshipped IVBITER also was called Apoâ—â—nios MVSCAâ—IVS of driuing and chasing away flies for the multitude of flies did great harme to the Phenetians therefore they sacrificed to that God prayed him to driue them away The Philistines also worshipped DAGON of whom there is mention made IVD 16. 1. SAM 5. The Hebrues say that he had the vpper part of a man and the nether part of a fish as NEPTVNVS and SIRENEâ— are paynted Dag signifieth a fish others say the picture of a man set forth with a womens face The Grecians call him derceto or derce EVSEBIVS lib. de praparatione EuaÌ„gelica sayth DAGO inuented corne and the plow and therefore IVPITER was called arotrios amongest the Phaenecians This seemeth well to agree with the Hebrue etimologie for Dagan signifieth corne or wheat This was a great temptatioÌ„ to RVT For no man will willingly forsake his Countrey and friendes Neither doth piety perswade to do it vnlesse waighty and necessary matters doe enforce vs. Our country doth allure vs to it according to that saying of OVID lib. 1. de ponts Nescio qua natale solum dulcedine cunctos Ducit immemores non sinit esse sui Next men are of this qualitie that they can hardlye be drawne from their countrie religion God in Iâ—REM 2. cap amplifâ—ing the sinne of his people being fallen away sayth if they should go thorow the whole world they should not finde any nation whiche will chaunge their Gods with other Gods yet that they haue chaunged his glorye with a vayn thing with those which are not treue Gods All nations do straightly keepe those Gods which they haue chosen Therfore it is a hard matter to turn men from the worshippe of false Gods to the worship of the true God Wherefore it had bene no maruel if RVTH had worshipped straunge Gods and refused to imbrace a new religion Furthermore householde examples do much mooue the mindes of men for if they returne to idolatrie whome we loue especially if they be great men and many diuerse men although they loue true religion beginne to fall away Therefore it had bene no maruell if RVTH had returned to hers being shaken and weakened by the perswations of their mother in law And it seemed that NAOMIE was not of that minde to constrayne RVTH to go backe but to trie her fayth and shee had a care least it should bee sayd after that shee was forced by her mother in law to receaue the Israelitish religion In such like cases the minds of men are to be confirmed by contrary examples promises and threatninges drawne out of the word of God MAT. 10. sayth the Lord He that loueth father or mother aboue me is not worthy of me hee that loueth sonne or daughter aboue me is not worthy of me c. So hee that preferreth his countrey his religion and other thinges before Christ. Wee must not looke what other men doe whether they be many or fewe but rather howe well they doe it and what God doth require of vs and he is to be solicited with dayly prayer that he will confirme and preserue vs by his spirit in true religion The 7. Sermon 16 And Ruth aunswered entreate me not to leaue thee nor to depart from thee for whether thou goest I will goe and where thou dwellest I will dwell thy people shalbe my people and thy God my God 17 Where thou diest I will die and there will I be buried the Lord doe so to me and more also if ought but death depart me and thee 18 When she saw that she was steadfastly minded to goe with her she left speaking vnto her RVTH coulde not be perswaded by any meanes to leaue her mother in law but as hot lime wherupon colde water is poured shee by disswasion becomes more earnest and forward and in many wordes she declared that she would not depart from her but that she was ready to suffer all estates with her and that she would embrace the Israelites religion and auoyd the superstition of the Genâ—â—es as it appeareth by her wordes Entreat me not to leaue thee c or set not against
sayth vnto thee eate and drinke but his minde is not with thee But what profite commeth of this If maydes and seruauntes see them to be so nigardly they deuoure many things priuily Also it falleth out ofteÌ„times that those things are deuoured of dogges and cats which they will not giue to workemen But let seruaunts be contented if they haue necessarie thinges geuen them let them not complaine nor wish for dainties Workemen in the olde time were content with frugall and meane foode neyther doest thou heare that they did accuse theyr maister The hire must be liberally payed to workemen and especially to haruest men IAMES the 5. cap. RVTH doth not refuse the benefite bestowed on her but doth take it with a thankefull minde and modestly and sitteth downe by the side of the haruest folks not face to face least she should be gazed vpon she doth not thrust her selfe into the middle of the reapers and her hand first in the dish as belly-gods doe which do not take those thinges which are sette before them but where soeuer they se more daintier there their hands are She waited vntil either BOAZ or soÌ„e of his seruauntes would reach her some portion We must vse modestly a good turne bestowed vpon vs by others how liberally so euer it commeth contrary to that which is commonly said shamefastenes is vnprofitable for the poore She did eate sufficient yet some meat was left the which as we shal afterwards heare she brought to her mother in law Shee doth teache vs to vse meate and drinke sufficient but in the meane season we must not forget the poore PAVLE doth also admonishe the faythfull that theyr plenty maye supplye other mens neede Let vs take heede of the desire of gluttony and the filthie wasting of gods gifts Hee doth write that BOAZ gaue her parched corne Kalieâ— with aleph cali of kalah hee parched or fried it is barly meale fried the common interpreters do translate it parched corne they doe dry the barly one night being soked with water the next day they doe dry it then they grinde it in milles Some men do sprinkle that agayn with water which is ouermuch dried and drye it agayne before they grind it Some men do dresse new barlye beeing beaten out of the greene eares and they do make it whilest it is moyst into balles being clensed they do grinde it It beeing so dressed with twentie pound of barly three pound of linte seed halfe a pound of coriander seede and of salt all these thinges being dried before are mingled in a mille They who will keepe it any longer doe hide it in new earthen vessels with the meale and his branne Galenus de alimentorum facult lib. 1. sayth that the parched corne which is most commendable is made of new barlye meanlye dried and parched c. And he sayth that of many it is the manner in health to drinke the same with new wine sweete wine and honied wine mixt to gether oftimes also onelye sprinkeled with water in the sommer two or three houres before they do goe into the bath and they say that they feele themselues by this drink to be freed from thirst Thou hast an example in BOHAS of ciuill behauiour at the table for he had not onely a care of himselfe but hee doth also reache meate to others we haue a like example of our sauiour in the 24. chapter of LVKE After that RVTH had eaten her meat she presentlye returned to her worke agayne and shee remayned at gleaning vntil the euening she doth not take the shadow like an idle and a slouthfull huswife She is far vnlike them who when they are full do refuse labours But this diligence and carefulnes is greatly to be praysed in this woman and all others BOHAZ being delighted with the modesty of this woman doth commaund his seruauntes that they suffer her to gleane amongest the sheaues which other wise is not graunted some they shuld leaue of purpose othersome they should scatter neyther should they say that this was for others and so make her ashamed or blame her but for this cause that she should gather the more and go more chearefully to her mother in law Rich men do learne by this example that it is their duety to helpe the needie God doth geue great encrease not so much for the riche as for the poore Christ accompteth that as giuen to him whatsoeuer thou shalt bestow vpon the poore MAT. 25. Furthermore hee blesseth thy riches if thou hast the poore in estimation There are manye kindes of poore men but those are especially to be helped whoe do willingly gette by their labour thinges necessary for them vnlesse great hardnes of dearth doth hinder them This example doth teache vs how we must giue He gaue RVTH thinges necessary not being desired nor commaunded but willinglye and with pleasure For the Lord requireth a cherful giuer he doth geue liberallie for she being sufficed she reserued some for her mother in-law he might haue giuen her some certaine measure of corne But he thinketh it shuld be more acceptable to her if she might gather it by her own labour therefore hee commaundeth hys haruest folkes to leaue her some part as they reaped and gathered By the example of this notable man we also ought sometime to giue to poore labourers more than is due to them by couenant and to doe good to them that want although they know not of it Arcesilaus that he might help the want of his friend that was poor sick but yet dissembling his want he put a bag of mony priuelye vnder his pillow Read the first epistle of TIMOTHIE 6. cap. of the dueties of rich men Now how wicked are they which doe vse the scarcetie of a dearth to this purpose that they may driue the poore altogether out of their possessions The richer men at this daye are so much almost the couetouser are they They do deuise manye meanes by which they may excuse their couetousnes Also the poore may geue almes whâ—â—h hey call spiritual namely when they do comfort and teach other poore men The 14. Sermon 17 So she gleaned in the field vntill euening and she threshed that shee had gathered and it was about an Ephah of barly 18 And she tooke it vp and went into the City and her mother in lawe saw what shee had gathered Also shee tooke forth and gaue to her that which she had reserued when she was sufficed 19 Then her mother in law sayd unto her where hast thou gleaned to day and where wroughtest thou blessed bee hee that knewe thee And she shewed her mother in-law with whom shee had wrought and sayed the mans name with whome I wrought to day is Boaz. RVTH is set before vs as a clear glasse of many vertues especially her diligence carefulnes and paynefull laboure is commended She gleaned in the field of BOHAZ who commaunded her to sit downe with his reapers After that this