giue RVTH to BOHAZ as they who leauing others in cōmodities do bend thēselues to their owne commodities and although they haue no right to others or their goods yet against law and right they challenge those thinges to the which they are driuen to cruellie by the wantonnes of princes The. 23. Sermon 9 And Bohaz sayd vnto the Elders and vnto all the people yee are witnesses this day that I haue bought all that was Elimelechs and all that was Chilions and Mahlons of the hand of Naomie 10 And morouer Ruth the Moabitesse the wife of Mahlon haue I bought to be my wife to stir vp the name of the dead vpon his inheritaunce and that the name of the dead bee not put out from amongst his brethren and from the gate of his place yee are witnesses this day HERE is declared what BOHAZ did after that the kinseman whose name the holye ghost of purpose concealed had yeelded vp his right First he sayth plainely that he hath gotten the possessions of ELIMELECH and his sonnes then that he will take RVTH the Moabite to wife and that not for lust but lest the name of MAHLON who was departed should be blotted out frō amongest his brethren that is his kinsmen from the gate of his place that is from Bethlehem By which words he sheweth the excellencie of his stocke that manye of his kindred haue sate in the gate that is haue beene Iudges And it had beene a thing to be lamented that so noble a family shuld perish which might in times to come yeeld gouernors for the people Here it is demaunded whether BOHAZ did not against the lawes for biddinge to marrie straungers within the which though the Lorde comprehendeth those nations whiche hee had appointed to destruction yet wee haue shewed before 1. chap. 3. Sermon that they also do extend to other infidels by reason of the daungers of idolatrie But where there was no daunger of falling awaye it was not altogeather vnlawfull to marry RVTH was now conuerted to the fayth and to the worshippe of God alone and had geuen testimonye of her fayth by her especiall good workes So the father of BOHAZ SALMON DAVIDS great gandfather married RAHAB a cananite who had preserued the spies and had made a notable shewe of her fayth There must alwaies be more regard had of the true worshippe of God then of riches and kindreds ABRAHAM GEN. 24. bound his seruaunt by an oth that he should not go to the cananites but to his owne kinsfolkes to seeke a wyfe for ISAACKE his masters sonne ISAACK or rather REDECCA sendeth her sonne IAACOB to LABAN least he should marrie with Idolaters GEN. 28. It behooueth parents to followe this example when idolaters go about to make marriages they promise many thinges which they do not afterwardes performe He that loueth daunger as it is sayd shall perishe in it The daughters which are bestowed vppon superstitious men are subiect to more daunger then young men which are married with superstitious Idolatrous women Let children also remember theyr duties and not seek for such matches agaynst the good wyll of their parents It is accounted as a fault in ESAV that he offended his parentes by marrying idolatrous wiues GEN. 27. That matrimony which is lawfully contracted with the godly hath many troubles what good then wilt thou look for of that vnequall marriage Otherwise to be conuersant with the Idolaters it is dangerous and troublesom what if thou wert wholly bound to them Deceaue not thy selfe with a vayne hope that thou canst win thy wife or the wife the husband for we see the contrary come to passe for the moste part And it is commonly knowne what befell to SALOMON the wisest man that euer was when hee married idolatrous women BOAZ dealt publickely in the place of iudgement of both these poyntes first of the possessions then of the marriage with RVTH and he did nothing secretly admonishing vs by this his fact that we shuld so bargaine in buying in selling in changing and redeeming as if we did the same publickely in the iudgement place before many witnesses or in the sight of all men Howe many are there which doe so bargaine with their neighbors that they dare not for shame tell howe they made it and what were the conditions of their bargaines They name a somme of money whiche they shoulde haue giuen to their neighbour they say they dealt lawfully with him without deceite when they knowe they lye Furthermore they will haue their lying bookes witnessed with good mens seales It should haue bene considered that there is an accompt to be giuen and that wee shall haue two witnesses against vs namely our own conscience and God the beholder and reuenger of our sinnes But marriages must not be contracted secretly but before witnesses no man must be deceaued in marriages but all thinges must be done with good faith Secret marriages which are commonly made by baudes vayne promises dronkennes and suche other means haue seldom a good happie ende Let not maydens hearken to yong men which promise thē marriage if they would first deliuer them their bodies to be abused For if they were honest they had rather begin theyr marriages with thee with prayers made in the holy assembly then by lying with thee It was also both wel and wisely appointed by the olde fathers that they which should be married should be ioyned together by the minister of the Churche publickly in the holy assemblies For hereby we doe declare that marriage is a holy thing and not a worke of darkenesse whereof wee should be ashamed They whiche doe euill doe feare the light and doe seeke for corners darknesse Herein are also other commodities For wee see which are lawfull matches which not This also prouoketh thē which are married to performe the marriage fayth ech with others because that they promised the same by wordes and by giuing of the hand in the holy assembly the minister of the Churche going before If any man in the presence of three or foure promiseth that he will do any thing hee will throughly performe the same if hee be a good man and may doe it with a good conscience how much more ought married people to performe those thinges which they haue promised one to an other in the sight of God and his aungels and the whole Church Furthermore the whole Church prayeth that the marriage may be happie and prosperous wherof more shalbe said hereafter BOAZ said to the Elders and all the people ye are witnesses afterward hee rehearsed it that these and these things I haue done They aunswered wee are witnesses as if they should haue said if it be necessary we will testifie how this matter was brought to passe Let witnesses speake those things which they haue heard seene or knowe vppon some certaine ground let them not be light persons or liers They doe offend greatly which will say nothing least they shuld offende anye man or
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
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
woman had eaten meat and was suffâ—â—ed she returned to her labour from which she had ceased a while now is added that shee applied her selfe to worke vntill it was euening then shee threshed that which shee had gleaned namely with a staffe and winnowed it There were two kindes of threshing in times past whereof mention is made in the holy scriptures one was with oxen the other with staues wherewith they did beat out the corne PLINIE sayeth in the 30. chap of his 18. booke Hâ—ruest is beaten forth somewhere with cartes somewhere with the treading of mares otherwhere with â—â—ailes cart that I may note this by the way is a kinde of carriage wherwith corn is beaten forth It is added that she carried it namely on her head which was a great burden It is sayd in the latter ende of the chap. that she did also gleane in the wheate haruest and euery day returned at night vnto her mother in law She doth teach vs by her example continuaunce in labour and so in euery good worke It is not inough to begin well but wee must goe forward chearefully Wee must labour whilest it is time wee must not neglect the oportunitie of time There are some who yeeld themselues to be spoyled of slougthfulnes or if they doe applie themselues for a time to vertue they doe afterwardes fall away It is to be noted that the holy Ghost doth say that she caried the burden her selfe and layd it not on a beast or a cart For it sheweth that God hath a care of these thinges the which ought to comfort those laborious men who by reason of theyr pouerty are driuen to carry great burdens vppon their heades or shoulders For if they doe that of fayth they doe a good and acceptable worke vnto God For God requireth these common workes of them and not that they should for religioÌ„ sake appoint pilgrimages and put on coules c. But what profite had she of so great labour for there are many which say that they labour in vayne She did gather almost an Ephah of barly If it be accompted after the measure of Tygurine it was as THEODORVS BIBLIANDER doth recken three times nyne gallons An Ephah is a measure for drie things and containing three bushels a bushell contayneth sixe cabs a cab foure logs a log is the least measure of drie thinges and moyst thinges contayning sixe egges If these be multiplied and that thou beginnest at a log a cab coÌ„taineth 24. eggs a bushell 144. and an Ephah 432. egges And 10. Ephaphs doe make a homere contayning 4320. egges which is the greatest measure the Hebrues haue as MVNSTER noteth vpon the chap. 29. of EXOD. And though RVTH could not gather so much vnlesse the haruest folkes had left her part at BOAZ his commandement yet it is certain that indifferent dilligence doth preuaile muche in any businesse A drop by often falling doth break or make hollow most hard stones They who are diligent and carefull in theyr work do quickly heape vp a number of necessary thinges But wee must pray to God that hee will blesse our labours for vnlesse his blessing be with vs all our labors are in vayn which we doe S. IAMES sayth in his 4. chap. ye fight and warre a metaphore taken froÌ„ warres he speaketh of contentions and brawles wherewith they do greeue one another and get nothing because ye aske not ye aske and receaue not because ye aske amisse that ye might consume it on your lustes Some complaine that they cannot nourish themselues by their artes in the meane season they doe not diminishe their lustes they despise God not acknowledging him to be the author of good thinges SALOMON in hys prouerbes sayth the dilligent haue sufficient the slougthful are famished PROU 14. verse 23. In all labour there is aboundance but the talke of the lippes bringeth onely wante 19. vers 24. The slougthfull hideth his hand in his bosome and will not put it to his mouthe againe that is he shall not haue to eate 20. verse 4. The slougthfull will not plow because of winter therefore shall he begge in the sommer but haue nothing And the 13. verse loue not sleepe least thou come vnto pouertie open thy eyes and thou shalt bee satisfied with bread 21. verse 25. The desire of the slougthfull slayeth him for his handes refuse to worke If God doth sometime afflict great labouring men with famine he doth it for certaine causes which we haue in other places made mention of It is added that RVTH shewed her mother in law those thinges which shee had gleaned also that she brought forth and gaue her that which she had left of her fulnes It appeareth that RVTH was notably affected towardes her mother in-law for that she might make her merry she did not onely shew her mother in-law part of it deuour the other priuelie but she sheweth her all which she had gleaned that day and brought her meate also out of her bag scrippe or bosome which was left Thou shalt easily finde daughters in-law which will geue nothinge to their mothers in-law yea who will rather cast meat to the dogs or els eat more then will do them good then bring any thing to their mothers in-law Let children learne to feede and to chearishe their aged parentes For the word of honoring doth coÌ„prehend this amongest others as the Lord himselfe interpreteth it MATH 15. wher he doth reprooue the PHARISIES and SCRIBES because they do make voyde the law of God through their traditions The gentiles also do thinke it meete that we norish theÌ„ which haue nourished vs. Oft-times sonnes daughters do coÌ„plaine that pouertie doth hinder them that they cannot performe that duety but if they should spend much at the wine vpon sumptuous apparell and such other vayn things they would make no mention of their pouertie There are fewe which haue regard of their parentes striken in age as becommeth them In the history of the gospell it is oftentimes read that parentes entreated the Lorde for their children that they might bee deliuered from diseases but there is no such thinge recorded of children The most part would wish them dead whether they be poore or riche If their parentes be poore they are to be nourished of them and so they are a burden to them if they be riche they watch as rauenous birds do for carcases There are also some who doe spoyle their parents of whome it is sayd PROV 28. verse 24. He that robbeth his father and hys mother is the companion of a man that destroyeth IOSEPHVS writeth that NAOMIE brought forth some peeces of meate which her neighbours had brought her and the which she had kept for RVTH For the wordes in the text may bee vnderstood both manner of waies We do therefore gather by this how deare the daughter in-law was vnto her mother in-law because she did not spend all but kept some for her that was abseÌ„t at labour
But it rather seemeth to agree to be vnderstoode of RVTH NAOMIE asked her daughter in-law where she had gleaned shee aunswered freely and she shewed the name of the man in whose field she was Shee doth teache parentes to haue a care and regard of their children peraduenture she thought that it could not be that shee should gleane so much by her owne labour in so short a time If children doe bring anie thing home which they say was giuen them or that they found it let parentes diligently examine them for they come by these degrees to theft Let them take an accompt of their chilchildren where they haue bene with whome what they did if any thing be suspicious in them let them examine them if they be found in a lye let them chasten them let them also prayse them which doe well and so stirre them vp to the desire of vertue Let maisters do the same and others to whome the care and charge of the yonger sort is committed Neyther let them only take an accompt of the yonger sort but also diligently of the elders I doe not giue counsell that ye shutt in youthes at home but in the meane season let them haue a care that if they goe abroad with leaue that they ioyne themselues with good companie by whose conuersation they may be the better RVTH doth willingly giue an account to her mother in-law shee doth not aunswere her crookedly shee doth tel orderly what befel to her in the field Let children doe the like to theyr parentes and those that are set ouer them and let them gouern themselues so that they may without feare make report of those thinges which they haue done Before her mother in lawe heard the name of BOAZ shee sayd blessed be hee that hath knowne thee The old translation hath who hath pittied thee The word of knowing is diuersly vnderstood in the holy scriptures Pro. 12. ver 10. the Iust man doth know the life of his beast although Salomon doth vse this word Iada and our wrirer doth vse Nakar that is hee hath a care and a regard of his cattell he doth giue them prouinder hee doth graunt them rest or hee hath mercy on his cattle but the tender affections of the wicked are crâ—ell that is they haue no care of them they doe handle theÌ„ vnmercifully So in this place who hath known thee that is who hath done thee a good turn She blessed him because he had pitie on her Truely God will blesse them who doe bestowe benefites on widdowes and poore foolks The. 15. Sermon 20 And Naomie sayd vnto her daughter in-law blessed be he of the Lord for hee ceaseth not to do good to the liuing and to the dead Againe Naomie sayd vnto her the man is nere vnto vs and of our affinite 21 And Ruth the Moabitesse sayd he sayd also certainly vnto me thou shalt be with my seruants vntill they have ended all mine haruest 22 And Naomie aunswered vnto Ruth her daughter in law it is best my daughter that thou goe out with his maydes that they meete thee not in another â—ielde 23 Then she kept her by the maydes of Bohaz to gather vnto the end of barly haruest and of wheat haruest and dwelt with her mother in-lawe THe talke which NAOMIE had with RVTH is partly pleasant and partly profitable for it contayneth manye thinges which make not a little both for our instruction and comfort Before NAOMIE vnderstoode in whose fielde RVTH had gleaned shee sayth blessed be hee who hath knowne thee And after shee had heard his name she vttered this blessing in many wordes Blessed be hee of the Lorde that is the Lorde rewarde hym both in this world and in the world to come or he is blessed that is he is accepted of the Lorde his grace is with him The blessing of the Lord doth comprehend the goods as well temporall as eternall Hee that doth blesse another praieth that God would take him to his defeÌ„ce through the MESSIAS in whom we are blessed that he would release his sinnes that hee would defend him and giue him successe in all his affayres and keepe him from all euill She doth shew the cause for he ceaseth not to do good to the liuing and to the dead that is hee ceaseth not to loue them and to be beneficiall vnto them But how he was beneficial to the dead I will shew you by and by She doth add that BOAZ which RVTH did not knowe was their nigh kinsman Goel signifieth a reuenger and a kinsman who ought by lawe to defend their bloud and seek the punishment of hym who hath hurt them We doe gather out of these wordes what is the duetie of those that bee of our kindred and affinitie and of friends namely that they loue mutually togither and that they striue in giuing benefites amongest themselues which are not of one kinde also that the riche doe helpe the poore BOAZ did prosecute his friends with loue both dead and a liue and was beneficial vnto them How did he good to the dead wheÌ„ as long as ELIMELECH and hys sonnes were aliue he was beneficiall vnto them and after theyr deathes for their remembraunce he did gratifie theyr widowes in as many matters as he could and hee would haue done the same to theyr children if they had anie and this is to shewe pitie or mercie towardes the dead NAOMIE vsed this phrase before Truely if the dead shoulde knowe what thinges are done vppon the earth they woulde reioyce at these dueties not that thou shouldest endeuoure to place them in the place of Gods and appoynt holye daies for them make praiers to them c. Manye haue little care of the widdows and children of their dead friends or if they do any thing once or twise for their sakes afterwardes they doe leaue to be mercifull that is they doe cast away the care of them and send them to others hee was constant in friendship For true friends do not turne with fortune PROV 17. 17. A friend loueth at al times we haue some examples of such friendes in the scriptures The 2. SAM 9 chaprer DAVID hauing obtained the whole kingdome did aske if any remained aliue of the family of SAVLE with whome he might deale mercifully for Ionathans sake that is that he might be beneficiall vnto him and when MEPHIBOSHETH the sonne of IONATHAN was brought vnto him hee gaue him the landes and the goodes of his father and although hee was lame and one cast away yet he setteth him at his table It is sayd commonly that the dead do lacke friendes but DAVID dâ—th account him as his sonne for the remembraunce of his father Therefore God doth also stirre vp to him faythfull friends for in the conspiracie of ABSOLON CHVSAI ITHAI and others followed DAVID and not his sonn although they did see him florishe Those friends which forsake vs in aduersitie are not true friendes but maye bee compared vnto those birdes
women to wickednes for they do vse baths sweet oyntments and fine apparell c. Peraduenture the successe would haue bene bad inough if she had not met with a godly man If she could not haue bene hid but haue bene spied of others who would not haue thought but that she came either for whordome or theft Furthermore who would haue denied but that NAOMIE as much as lay in her cast her daughter in-law into the danger of whordome she which did before please BOAZ might now displease him by this deed or if hee had bene enflamed with wine might haue dealtwith her and that he might afterwards haue put her away as a harlot It is to be added to this that by the law she was not due to BOAZ but to a nearer kinsman who vnlesse he had giuen ouer his right she had done him an iniurie I wil speake nothing of this that men ought to woe their wiues and not wiues husbandes And although BOAZ did afterward prayse it yet it is not to be supposed that he did allowe of all the circumstances Therefore no man ought to abuse the example of these poore women reason thus if it were lawful for them it is lawfull for vs. For the falles of the saints ought to make vs more warie and not to allure vs to sinne There are olde women who when they hope that by this meanes they can make marriages betweene young men and virgins they call them to night banquettes talkes and daunces and sometime exhort them that they should goe to bed together There are also virgins which doe entise youthes diuers wayes to lye with them saying that they did it of a good purpose namely that they might get a lawfull marriage but marriages are not to be made by this meanes we must hold on a right course parents kinsfolkes are to be aduised with before honest meÌ„ must we coÌ„tract marriages How ofteÌ„ haue those priuate marriages had a sorrowfull lamentable end And those youthes are to be reprooued which that they may get their pleasure of some women doe promise them marriage and being defiled they driue them away reprochfully as whâ—res and denie that euer they did make mention of marriage Honest youths wil not marrie them which haue bene defiled by them yea they suspect that they haue geuen theyr bodies to be abused before of others or wil doe it hereafter But what shal we iudge of them who being taken doe geue as a cloke to their whoredome the fauourable name of mariage when as they made no mentioÌ„of it before or what shall wee iudge of those baudes men or women who for gaine doe match those persons together whome they ought not Thou shalt also obserue by the way that she sayth that BOAZ winnowed the floore of barly that is the barly that was in the floore The Septuagintes haue Licman that is to winnow Licmos a fanne or a vanne It is added in the night The Chalde interpreter sayth at the night winde peraduenture they coulde not winnow it in the day for the heat We reade also of other holy fathers as ABRAHAH ISAAKE IACOB and GEDION so also of the Romaine Senators and Captaynes that they did apply themselues to husbandry not to idlenesse drunkennesse or surfeiting BOAZ had many which he might haue committed this labour vnto but hee had rather doe it himselfe partly for that by the exercising of his body hee might be the more healthy partly least he yeelding to idlenesse should giue place to euill temptations partly that he might stirre vpp his seruauntes to worke by his example for examples auayle much euery way The 17. Sermon 5 And she aunswered all that thou biddest mee I will doo 6 So she went downe vnto the floore and did according to all that her mother in-law bad her 7 And when Bohaz had eaten and drunken and cheared his heart he went to lie downe at the end of the heape of the corne and she came softly and vncouered the place of this feet and lay downe 8 And at midnight the man was afrayd and cought hold and loe a woman lay at his fecte 9 Then he sayd who art thou and she aunswered I am Ruth thine handmayde spreadâ— therefore the winge of thy garment ouer thy handmayd for thou art the kinseman HOW RVTH obeyed her mother in lawe and howe shee was accepted of BOAZ is in this place declared She doth promise her to doe all thinges and shee performed it in deede In the whiche thing shee is not to be accused For peraduenture because she was newly conuerted to the Iewish religioÌ„ she thought it to be the maner that if she should demaund the kinsman of the former husband in marriage this way she shuld atteÌ„pt it but if she offended she offended of ignorance not that ignoraunce doth altogether excuse her from sinne It doth onely lessen the fault it doth not wholly take it away as good entent doth also as they call it GEN. 38. THAMAR also vsed a deceit that she might get IVDAH to be her husband This is the duetie of children that they obey their parents and them who are contayned vnder this name except those thinges which they commaund them to doe be repugnant to the word of God As if they commaund theyr children not to heare holy sermons if they bid theÌ„ to put on a Monkes coule or trauell into places where pure religion is bannished If they bid them to kill or to hurt some or robbe or commit whordome c. in these and others they must not obey their parentes For the lawes and commaundementes of God are to be preferred before the commandementes of our neerest friendes Our Sauiour sayth whosoeuer preferreth his father and his mother before me is not worthy of me IONATHAN SAVLES sonne would not slaye DAVID beeing commaunded of his father 1. SAM 17. chapter Although it seemed that hee was bound to it by two bondes First because that SAVLE was king and next his father who commaunded it him Next it is written that BOHAZ dyd eat and drinke and cheared his heart It is also read that other holy fathers somtime did refreshe themselues with a larger portion of meate and drinke GEN. 43. The scripture sayth of IOSEPH and of his brethren that they did drinke and were drunken with him Wher the scipture doth not speake of that luxurious drunkenesse whiche it doth so oft condempne but of more drinke wherwith they are made merry Saynt AVGVSTINE and also HIEROME doth witnes that drunkenes is not vsed for excessiue drinking but for inough as PSAL. 35. they are made drunken with the plentie of thy house that is they are ful c. God doth command to cast away heauines in solempne feastes and celebrate his feastes with ioy Vnder the gouernment of SALOMON the Israelites came togither in great numbers eating drinking and reioysing The which is to bee noted for certaine Anabaptistes and hipocrites which do condemne pleasures and ioyes which are
menne thinke the meaning is hee shalbe called the sonne of the dead and the inheritaunce of the dead shall pertaine to him And if the man will not marrie his kinswoman thē let his kinswoman go vp to the gate vnto the elders and say my kinsman refuseth to rayse vppe vnto his brother a name in Israell hee will not doe the office of a kinsman vnto me Then the Elders of his Citie shall cal him and commune with him if hee stand and say I will not take her Then shall his kinswoman come vnto him in the presence of the Elders loose his shooe from hys foote and spit in his face R. SOLOM doth interprete it before him and so bring shame to the vnthankefull man and answere and say So shall it be done vnto that man that will not build vp his brothers house And his name shalbe called in Israell the house of him whose shooe is put off This lawe hath manie points First If a brother doth dye without children his widowe ought not to marry a straunger that is a man of another familie but to a brother or to another kinsman of their former husband and one refusing let another succeede who is moste nigh as it appeareth by this booke Secondly the first son which was borne of her ought to be called according to the name of the dead brother succeed in his inheritāce 3. If the brother of him that is departed shall refuse to marry his widow she ought to shew that to the Iudges that they should admonish him of this lawe and perswade him by diuers meanes whereby he may be perswaded to marry her 4. If he cannot be perswaded to these thinges that widow shall openly come and vnloose openly his shooe and spit in his face as if it were to note him by this publike ignominie Some men doe thinke that these ceremonies doe signifie that she was at her owne libertie after this and had power to marrie whom she would Also there was an olde custome before the lawe as it appeareth by the history of ONAN in the 38. of GEN. that the brother should raise vp seede to his brother without this cause it was not lawful for a brother to mary the wife of the brother that is dead For there was a law against this kind of incest LEVI 18. and 20. chap. Where the degrees forbidden by God are noted If she had Children of the former husband it was also incest if a brother shoulde marry that widow Also in the newe testament S. Iohn Baptist doth greeuously rebuke HERODE because he defiled himself by keeping companie with his brothers wife he being yet aliue God sheweth the cause wherefore he made this lawe yet hee is not bound to giue vs an accompt of his lawes and iudgementes but such is his mercy that he doth oftentimes shewe to vs the causes wherefore he doth or commaund vs something Which of vs doth shew hys seruant the reasons wherefore hee biddeth him to doe this or that but what cause doth he render of this lawe least his name be blotted out of Israell least his family doe perisne and his inheritaunce be translated vnto other families If widowes should marry strangers and part of their goods should be translated into other families their inheritaunces should be scattered and brought to nothing their families should perish-thorough pouertie For oftentimes wee see it come to passe that good families are dispersed through pouertie but GOD would haue a distinction of tribes and families in Israell for the promises of the Messias who according to the fleshe should come of the 〈…〉 And it is very profitable to common wealthes if they haue olde and noble families amongst them for they can take in hand great matters which come of them and especially for the gouernment of the common wealthe For we willingly submitte our selues to them to whome the dignitie and the noblenes of theyr family doth bring authoritie Also they who haue noble auncestors will doe nothing vnworthy their vertue to bring themselues into infamie For new start vppe men doe eyther vse theyr gouernment wantonly or are hindred by the enuy of other men the whiche both the olde histories of the Romaines and the Greekes and other nations and also experience doe witnesse Therefore God would after this maner doe good to the common wealth of Israell that they might alwayes haue fit men who might profitably gouerne the common wealth But it oftentimes commeth to passe that the sonnes of noble men are faultie yet if a sparke of their parentes vertues shine in some of them the honestie of their auncestours and credite they had in common wealth doth get them great aucthoritie Furthermore this lawe doth prouide for widdowes for vnlesse this lawe did defend them many shoulde by and by be cast out of theyr houses which they haue gouerned well before but by that lawe it is lawfull for thē to keepe theyr husbands possessions if they marry the brother or the kinsman of hym that is departed Also Gods will was to preuent the disorders of Brethren Some doe oftentimes wishe the death of their brother that they might possesse their inheritances but this cannot come to passe except the brother doth dye without children Also this lawe doth admonishe others of their dueties towards the dead least they suffer their names to be abolished Aphricanus noteth an other cause of this law who as Eusebius witnesseth writinge of the genealogies diuersly reported by MATT. and LVKE amongest other thinges sayth those are accompted naturall successions which descend from a true seede or bloud and those are legall when a sonne being begottē by another doth possess For whē they had not yet the hope of the resurrection they did hereby immitate as it were a certain image of the resurrection least the name shoulde be blotted out through barrennes Augustine agaynst Faustus the Manich. lib. 32. cap. 10. Tom. 6. doth expound this law spiritually In that a brother is commaunded to marry his brothers wife that hee might rayse vp seed to him and not to himselfe and should call that childe which is borne to him by his name what other thing doth he shew in a figure then that euery preacher of the Gospell ought so to labour in the Church that hee might rayse vp seede to Christ for the brother that is dead who dyed for vs all and the seede which shalbe raysed vpp shall be called by his name c. some men do also thinke that it signifieth that they who are once numbred as Citizens of the spirituall Israell shall not perishe Christ in the Gospell sayth Reioice because your names are written in the kingdom of heauen And if any shoulde obiect whether could not their families be preserued by other meanes and those dangers auoyded c. I answer we must simply obey gods law who doth best know why wherfore he doth do all things This law continued long whether it be ceremoniall or iudiciall their
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