thing which shall bring no profite to them that read it It is true that one place is more profitable then anotheâ— as one fielde is more fruitfuller then another and one riuer hath more 〈◊〉 in it then another but ther is nothing iâ— the scriptures that is without vse thogâ— it may seeme at the first sight to be altoâ—gâ—ather vnfruitfull Mettalls lye hid â— hard stones wholsom hearbs are founâ— in sluttishe places small pieces of gold are sometimes seen and precious stone lye hid amongst the barren sand Aristoâ—tle lib. 1. cap. 5. De partibus animaliâ—â—â— wâ—â—teth that of al natural things there is noâ—thing so vile abiect that bringeth no some profit vnto men For the works oâ— nature are not wrought in vaine but aâ— things are made for some ende In thiâ— place I remember Heraclitus Tarenâ—ous who when he lodged in a certainâ— shepheardes cottage cried out as it â— sayd come in hyther for here also aâ— gods The same may ought to be spoken of those places of the holy scripture which seeme to bee altogether barren â— for they haue sometime an euidenâ— anâ— profitableâ—vse This catalogue of the 〈◊〉 may peraduenture seeme to many â—o be vnpleasaunt and vnprofitable as â—hat which onely containeth an idle â—aâ—ologue of names But for this cause â—as this whole booke written nameâ—y that wee might knowe the geneâ—â—gie of DAVID and so consequently â—f Christ who was peculiarly promised â—nto him And truely this catologue is of so great moment that MAT. Lvc. translated the same word for word into the genealogie of Christ. For the scope â—f the Euangelists and Apostles is this â—hat Iesus is the Christ that is the king â—nd high priest of all true beleeuers â—herefore it behoued them to shew that â—ee was come of them to whome hee â—as promised For the holy Ghost preâ—â—ntly from the beginning of the world â—ligently declared of what parentes â—hrist should come God promised our 〈◊〉 parentes ADAM and HEVAH when â—ey should be cast out of Paradise that â—e seede of the woman that is the â—ESSIAH or Christ should breake the â—â—d of the serpent And the line of Christ descended not by Caine but by Seth to Noah Hee had three sonnes but the line is drawne from Shem to Abraham from him it descended not by Ismaell but by Isaac the promised sonnâ— afterwardes not by Esau his first born sonne but by Iacob who otherwisâ— was called Israell Hee hauing tweluâ— sonnes at his death by the inspiration of the holy Ghost he foretolde vnto Iudah that he should haue the kingdome the scepter or rodde that is the kingly power should not depart from his tribâ— nor a scribe or a lawgiuer the Chaldâ— interpreter translateth it a prince the Septuaginte a captaine all one sence that is inferiour Iudges shall not depart from his feet namely of the tribe of Iudah that is they shall not be taken away vntill Shiloh come that is the sauiour and Messias the olde Hebrues doe thus expound this worde but the newer oâ— latter of them doe woonderfully wreâ— this place and doe deuise most absurd senses least they shoulde be compelleâ— to confesse that the Messiah is come in to the worlde The Patriarcke addeth and the people shal be gathered vnto him that is the Gentiles shall also come vnto the MESSIAH and beleeue in him Though thys propheâ—ie seemeth to speake onely of the continuance of the kingdome of IVDAH and not euidently and plainly to say that SHALOH should come of the tribe of IVDAH yet other prophets did afterwardes expresly foretell the same For when as in the tribe of IVDAH there were many notable houses as CALEBS and others the Prophetes propheâ—ied that the MESSIAS should coâ—e of the house of IESEE and of DAVID But of DAVID there came most mightie kings after his family being as it seemed almost extinguished and ouerwhelmed yet God preserued him a light and foretolde that the Messias should come of IECONIAS DAVIDS nephew of his sonne IEHOIAKIM Hee begate SALATHIEL from whome the two Euangelistes doe draw the lyne of Christ vnto IOSEPH vnto whome was espoused the holy virgine who baâ—e Iesus Christ the king of kinges And in this place is the genealogie of the fathers crâ—wne from IVDAH the sonne of IACOB vnto DAVID PHAREZ and ZARAH being twinnes were the sonnes of IVDAH of THAMAR his daughter in law and his wife Gen. 38. By them are praefigured two sortes of people the Iewes and the Gentiles they went down into Aegipt with their father and there PHAREZ begat ESROM 2 ESROM was the sonne of PHAREZ Gen. 46. He went downe into Aegypt with his father his grand-father as also HAMVL his brother did Ge 46. of whose posteritie there is nothing recorded vnlesse that the familie of the HAMVELITS tooke theyr names from hym Num. 26. 3 RAM who in the booke of the Chronicles and by the Euangelistes is called ARAM was the sonne of ESROM borne in Aegypt after the death of IACOB 4 AMINADAE the sonne of RAM great graund-father to DAVIDS great graund-father was borne in Aegipt 5 NAASSON the sonne of AMINADAâ— graund-father vnto DAVIDS great graund-father hee went out of Aegypt with his father and after hym hee was captayne of the tribe of IVDAH in the wildernes where hee begate SALMON Num. 1. 2. 7. 1. Chroâ—i 2. It is doubted whether he was hanged together witâ— the other princes in the fields of MOAB for whoredome and the worshipping of Ball Peor ELISAH ARONS wife was his sister Exo. 16. Some doe write that ELIMELECH the Bethlehemite the husband of NAOMIE RVTHES mother in-law and NAASSON were brethren but LIRA saith that ELIMELECH and the father of BOAZ that is SALMON were brethren and so the other went before hym in one degree as he noteth vppon 3. cap. of this booke According vnto this opinion BOAZ and MAHALON shuld be brothers children which seemeth not to be true for then should there haue bene none neerer of kinne then BOAZ except hys brother if hee hadde anie for these two sonnes dyed without anie Children 6 SALMON who in this booke and 1. Chroni 2. is otherwise called SALMACH the sonne of Naasson graund-father to DAVIDS grand-father was prince in the tribe of IVDAH when IOSHVA entred the land of promise this man tooke RAHAB the Cananite to be his wife c. 7 BOAZ DAVIDS great graundfather hauing SALMON to his father and RAHAâ— to his mother tooke RVTH to hys wife The Hebrues doe say that hee was IESHAN the Iudge The Chaldei interpreter calleth him a righteous man and hee writeth that for his equitie the land of Israell was preserued from the inuasions of the enimies and deliuered from the famine by his prayers But from whence he hath this I know not 8 Oâ—ED the sonne of BOAZ and of RVTH the Moabite was DAVIDS graund-father 9 ISAI who by the Euangelistes is called IESSE was the sonne of OBED mention is made of him in the 11. chap. of the Prophet
straunger fatherlesse and widowes When thou gatherest thy vineyard thou shalt not gather the grapes cleane after the but they shalbe for the straunger for the fatherlesse and for the widowes And remember that thou wast a seruauÌ„t in the land of Aegipt therefore I commaund thee to doe this thing Furthermore LEVIT 25. chap hee doth commaund that the seuenth yeare be a sabbaoth to the Lord. They ought not to sowe nor plant vineyards but those which grew of themselues should they leaue to the straungers and poore Likewise in the yeare of Iubile MATT. 12. The Pharisies accused not Christes Disciples whiche on the sabaoth daye did goe through the corne and gather eares and eate of theft or spoyle but of breaking the Sabaoth Although it was lawfull for straungers and widowes to gather eares yet RVTH woulde not doe it without the aduise of her mother in law Daughters in law may learn by this example how to esteeme their mothers in law and how to honour them This woman did not contemne her mother in law though she had lost her husband and had no children by him moreouer she is constrayned to nourish her she loueth her aswell as if shee had bene her owne mother The commaundement of the Lord. Thou shalt honor thy parentes doth comprehend both mother in lawe and fathers in law Honour doth also consist in this that daughters in law doe aduise with theyr mothers in lawe when they goe a iourney or doe anie other things whiche are of any moment There are now few daughters in lawe or naturall daughters whiche deale so modestly with theyr parentes If they shoulde nourish theyr mothers in law as she did and should consult with them of things to be done good Lorde what brawles would they moue If theyr parentes of naturall affection or good will whiche they beare to their children doe admonish them what they should doe or not doe how greeuously will they vpbraide them howe many children are there which walke the streetes in the night against their fathers willes how manie daughters which runne to all gasinges and daunsinges NAOMIE did aunswer her friendly go my daughter Let not mothers in law being consulted with of theyr daughters in law mock them nor vpbraide them with bitter wordes but aunswere them courteously that they may thinke them selues to be esteemed as naturall daughters Againe shee calleth her daughter shee reprocheth her not It is profitable and comely for straunge widowes especially if they be yong and bewtiful to keep themselues at home and not to go alone nor wander into the streetes least they be suspected for vnhonest or be rauished as wee may read of DINAH the daughter of IACOB Necessitie which is the extreemest and greatest dart constrained her to go out of her house that she might get her owne liuing and her mother in lawes Let not parentes be too rigorous but graunt those thinges whiche are conuenient RVTH went into the fields to gather eares She did not like an idle huswife looke for foode from heauen shee did not steale other mens goodes shee did not lay out her body to sinne to get her thinges necessary but shee applied her selfe to honest labour yea and to hard labor for to reape corn to gleane and to seeke eares through the fieldes in the greatest heate of the sunne is a hard and troublesome labor Neither would she be troblesome to anie bodie for she promiseth to goe into his fieldes in whose fight shee found fauour that was to whome shee was acceptable with whose good wil she might gather eares She doth also obserue the time and occasion of getting her liuing She was not vrged to labour as many must but of her owne good will and diligently she did that which she shoulde doe Godly women ought to follow this notable example of labor and humilitie PAVLE saith 4. chap. EPHE who so doth steale let him steale no more but let him labour and worke with his handes the thing which is good that hee may bestow vpon whome it is needfull Not that necessitie doth driue all men to worke with theyr handes but rather to endure any extremities then to vse deceites fraudes or other guiles al which are comprehended vnder this worde steale There is not one kinde of labour there is a labour which doth more require the minde than the body as to giue iudgement to gouerne a Churche or schoole to minister phisicke c. For who so thinketh that iudges Ministers Shoolemaisters and Phisitions do not laboure is no lesse foolishe then they which do thinke that no body laboreth in the â—hip but the plumpers and rowers not they which do hold the stern Agayne there is a laboure which doth especially require the body and this is not of one kind for ther are many crafts and occupations As euery member of the body haue their function so in the body of the common wealth euerye man hath his peculiar labour and it is not profitable that euery man shoulde vse one art The apostle commaundeth to worke To agathon that which is good honest For there are mataiotechniai as tumbling and iugling there are some deuelishe craftes as engrâ—sers vsurers baudes which were better to doe nothing then so to exercise their labours There are some which do onely serue mens pleasures But God doth commaund vs honest labours God placed ADAM before his fall in paradise and would not suffer him to bee idell but to dresse the garden the which hee might haue done without trouble after his fall his will was that hee should get his bread with the sweat of his browes and that hee should till the earth with hard labour which was curssed for hys sinne SOLOMON PROV 6. doth stirre vs vpp to laour by the example of the Antes and he immitateth and remembreth the wordes of the sluggardes that can scarse be drawn out of their beddes Also the wise men of the gentiles doe commend laboure and disprayse I dlenesse The Massilienses as valerius Maximus doth testifie did shut out all them which would seek to liue sluggishly vnder the pretence of religion If our auncestours had done so in some yeers past we should not haue had so many orders of Monkes but euery man ought not onely to do that which is good in hys calling but in a lawful time and not vppon daies forbidden and while strength doth serue Neither is there anye cause why any man should tyre out himselfe with immoderate laboures and those things which thou hast gotten by thy labours are to be ascribed to the blessings of God The Appostle in the 1. THES 4. and the 2. THES 3. chapter doth shew the cause wherfore good men ought to labour namely that they may help the needy and that they may haue thinges necessary and not be burdensome to others as straungers Annabaptistes other idle fellows are It befell that without any direction of man shee came into the field of BOHAZ or it came to passe or chaunced this
opposite She doth declare her thankefulnesse in this that she doth not despise nor extenuate this benefite bestowed vppon her shee doth not say what is this that thou doest bid me to gather eares doth not the lawe of God graunt this to the poore what is this that thou doest offer me drinke when I am a thirst water is commonly to be vsed wherefore doest not thou giue me some notable gift sith I am poore and thou riche Truely the benefite was not so great of it self which he did giue her but because it came froÌ„ a notable man and from a good will she made great accompt of it The prouerbe sayth gifte of a friend is best She by her thankefulnes did prouoke BOAZ to be more ready and prompt to relieue her pouertie Let them diligently obserue this which doe want the helpe of others let them not be vnpatient if they haue not all by and by which they desire let them not despise those thinges that are bestowed on them let them not threaten that they wil wreast anie thing by force But let them rather think that others haue theyr burdens and that they by their importunitie do hurt both themselues and others For vnthankfulnesse stoppeth vpp the welspring of benefites The shamefastnesse of this woman appeareth in this that she fell downe to the ground and did not impudently look on BOAZ shamefastnes is the greatest prayse of women for shamfastnes as CICERO saith is the keeper of al vertue auoydeth vncomelinesse and getteth great prayse Therefore this caused her not to looke wantonly on BOAZ nor to speake long with him both these vices the Gentiles doe condemne in women as the SatyrricÌ„all Poet saith Shee is so bolde that she can keepe company with men And she can talke with armed captaines in the presence of her husband without a blushing face and with stretched out brestes The prouerbe sayth scilence doth adorne a woman as it is in this verse of Sophocles gunaiza cosmon è sige pherei Women which are desirous to talke with men whome they do not know bring themselues into suspition The 12. Sermon 11 And Boaz aunswered aud said vnto her all tolde and shewed me that thou hast done vnto thy mother in law since the death of thinehusband and how thou hast felt thy father and thy mother and the land where thou wast borne and art come to a people which thou knowest not in times past 12. The Lorde recompence thy worke a full reward be giuen theâ— of the Lord God of Israell vnder whose winges thou art come to trust 13. Then she sayd let me finde fauour in the sight of my Lord for thou hast comforted mee and spoken comfortablie to thy mayd though I bee not like to one of thy maydes RVTH marueleth howe it should come to passe that shee should be knowne and accepted of BOAZ and that he should entreate her so louingly shee being a strunger for the most part we see it come to passe that straungers and the poore are despised of the mightie the riche now therefore he sheweth the cause wherefore he did fauor her namely for the trust she had in the God of Israel loue towards her mother in law That she was indued with true faith of this it is gathered that she forsooke her natiue countrie her parents her kinsfolks and her country Gods and imbraced the Israelitish religion ABRAHAMS fayth is commended who being called of God into a straunge land neglected all thinges and followed him without delay she doth shew indeede that shee was the daughter of ABRAHAM For she had rather liue in other nations for the truth then to liue in her own countrie It appeareth also by this that shee had true sayth that BOAZ said that she came to hope vnder the winges of the Lorde that is that shee might liue safelye vnder his defence and patronage As many as put their trust in God cannot perish Howsoeuer the deuill doth rage he cannot pull them out of his handes Here is a Metaphore borowed from birdes and hennes whiche with theyr winges doe couer theyr young nourish and defend them DAVID doth often vse this Metaphore in the Psalmes that he might shewe the care of God in preseruing the godly As a henne the kyte besieging her doth cloke her chickens and hide them vnder her wings so doth God defend the godly and call them louingly vnto him The Prophet sayth in the 17. Psal. keepe me as the apple of thine eie hide me vnder the shadow of thy winges PSAL. 36. how excellent is thy mercy O God therefore the children of men trust vnder the shadowe of thy winges PSAL. 57. haue mercy on me O God haue mercy on me for my soule trusteth in thee and in the shadow of thy winges vntill my trobles be past PSAL. 61. I will dwell in thy tabernacle for euer and my trust shall be vnder the couering of thy winges 63. and my mouth shall prayse thee with ioyful lips when I remember thee on my bed and when I thinke on thee in the night watches Because thou hast bene my helper therefore vnder the shadowe of thy winges will I reioyce PSAL. 91. hee teacheth that they are very happie whiche commit themselues to the tuition and the prouidence of God hee will couer thee saith he with his winges vnder his winges thou shalt be safe hys trueth shalbe thy shield and buckler ISAY 31. he sheweth that hee will defend the Citie Ierusalem against the force of the Assirians by a similitude borrowed from birdes or hennes saying as a bird that flieth so shall the Lord of hostes defend IerusaleÌ„ by defending and deliuering by passing through and preseruing it This similitude Christ vsed in the 23. chap. of MATT. saying how often would I haue gathered thy children together O Ierusalem as a henne doth her chickens vnder her wings but thou wouldest not this worde ornis as the Gramarians doe note generally doth signifie a bird specially a henne From whence had RVâ—H that fayth S. PAVLC in the 10. chap. to the Romaines sayth faith commeth by hearing and hearing by the worde of God It is probable that she had heard of her husbaÌ„d of her mother in-law and her father in law of the creation fall and restitution of man of the promised MESSIAS c. In the mean seasoÌ„ god opened her hart that shee did vnderstand and yeeld consent to those thinges which were tolde her Also wee doe note by the way that they which leaue Idolatrie and embrace the true faith doe carrye themselues as it were into a hauen and sanctuarie as chickens wandering are as it were subiect to be spoyled and prayed vpon by hawkes and other rauenous byrdes but they are defended vnder the winges of theyr dammes so they which doe leaue the true religion and seeke for helpe of saluation other where doe cast themselues into manifest danger of the soule Also God doth exercise his faithfull â—nes with diuers afflictions
ought rather withstand theÌ„ who do deuise wicked things that we may keep them back from their purposes and although they be verie stubborne yet we must at no hand giue place vnto them Let men that are poore and afflicted gather this comfort also that God can stir vp men to helpe and feede them And when they seeme moste forsaken yet let them not be driuen to desperation by the enemy of mankinde The 8. Sermon 19. So they went both vntill they came to Bethlehem and when they were come to Bethlehem it was noysed of them through all the city and they sayd is not this Naomie 20 And shee aunswered them call me not Naomie but call mee Mara for the almightie hath geuen me much bitternes 21 I went out full and the Lord caused me to returne emptie why call yee mee Naomie seeing the Lord hath humbled mee and the allmightie hath brough me vnto aduersitie 22 So Naomie returned and Ruth the Moabitesse her daughter in lawe with her when she came out of the couÌ„try of Moab they came to BethleheÌ„ in the beginning of barlâ—e haruest IT is described in these fewe wordes how NAOMIE and RVTH came out of the land of Moab to Bethlehem in the land of Iudah and what befell to them and what time of the yeare they went this iourney which doth containe great doctrine and comfort First they say that both of them went togither in their iourney vntill they came to Bethlehem RVTH whiche was the yonger and therfore more light did not goe before her being olde but wayted on her neither is it to be doubted but that shee did lessen the griefe of her mother in lawes iourney by pleasaunt speches al other means that she could It is the duetie of young folkes when they trauell with their elders to haue a care of them this phrase seemeth to declare that they did not linger in theyr iourney but went right to Bethlehem For it doth not become women to linger in their way The whole Citie is mooued at their comming Him in the coniugation Niphal signifieth to make a tumult or a noyse or a sound 1. SAM 4. Verse 5. when the arke was brought into the tentes it is said that the Israelites cried as though the earth had shooke The Septuagint doe vse this word Cai echesen and it sounded as it is in this place also 1. KINGS 1. verse 45. When the king was chosen the Citie was in a tumult or was moued with a noyse MATT. 21. when Christ went into Ierusalem the EVANGELIST sayth that the Citie was moued Also in this place the Citie is moued that is They were astonied they had diuers speeches of the comming of the poore women they did flocke to see theÌ„ as in many Cities they do sometimes behaue themselues too too impudently when straungers come they wonder at this chaunge of thinges By this it appeareth that NAOMIE was a woman of great renowne and ELIMELECH her husband was a man of some accompt For at the comming of poore men there is no great concourse of people They asked if this was NAOMIE that name signifieth plentifull sweete and pleasaunt The meaning is is not this that moste notable woman which suffered so many trobles or this bewtiful woman truely she aunswereth not to her name We haue bene Troians Good Lord how much is she changed For though some spake this of a good minde marueiling at so great a chaunge yet it is probable that some laught her to scorne because shee had lost her beautie and her goods by seeking for a better condition according to the maner of the common people But that doth greatly troble vs when others doe mocke vs in our afflictions and doe not rather sorrowe with vs we see with such scoffes euen most valiant men much troubled By the way we doe also learne that bewtie is a fraile thing which perisheth by diseases by olde age by euill vsage and by many other meanes Therefore we must not haue too much trust in beautie There are excellent sentences concerning this matter amongst the Ethnickes Shee doth desire them to call her no more NAOMIE but rather MARA that is they should call her bitter sad and afflicted because of the bitternes wherewith God himselfe had touched her and that which shee had said in a worde she afterwardes expresseth more fully I went out full and the Lorde caused me to returne emptie I had a husband and children and wealth and nowe I am destitute of all these and therefore I doe not aunswere to my name My affaires are no more in that estate wherein they were when I was in flourishing age and bewtie God hath pressed and humbled me with diuers troubles therfore an other name doth agree with my estate Wee learne by this that godly men wheresoeuer they be whether at home or abroad want not their crosses When NAOMIE returned into her country she was entertained with scoffes no doubt But in the land of MOAB also shee must needes see heare many things which greatly greeued her mind God doth graunt a truce to his children for a time but in the meane season he woulde they should gather their wittes togither and prouide for the troubles to come Wee must not desire of God to liue without a crosse who doth chasten them whom he doth loue HEBRV 12. 2. TIM 3. all that will liue godly must suffer persecutions ACTES 14. we must goe into the kingdome of heauen through manie troubles Let vs not thinke then that it is an argument that God is angry with vs when he doth afflict vs with diuers trobles Secondly here is to be seene how NAOMIE gouerned her self in that new affliction and other trobles wherewith shee was greatly oppressed She ouercame all troubles with patience She did giue place to them that skorned her so that if it pleased them they might for NAOMIE call her MARA She spake nothing impiously against god or reprochfully against man the old woman might easily haue found some thinges with the which shee might haue vpbraided those which so entertained her saying how impudent are you what meaneth this concourse did you neuer see poor afflicted women haue ye nothing to do at home do you reioice at other meÌ„s troubles Truely you doe shewe your great foolishnes or rather enuie But she vseth no suche wordes shee doth deale peaceably with them and she doth confesse freely that her estate was in a hard case But how could she beare the reproches of the people and lightly beare so many troubles when all of vs by nature are vnpatient first she doth confesse that these thinges fell not our by chaunce but that GOD was the first author of these troubles who gouerning al things well according to his good wil doth iniurie to no man God hath brought me back saith she he hath troubled me he hath afflicted me shee doth not accuse the Moabites nor her husband nor children nor fortune but attributeth al 〈◊〉
to God If we beleeue that God who is a most iust and mercifull father doth impose the crosse vpon vs. Wee shalbe the more patient We haue an example of IOSEPH who said he was sent of God to Aegipt also DAVID who said that GOD did commaund Shimei to cursse him We must not thinke what they are who doe hurt vs either in word or deede but what we are and with what sinnes wee prouoke Gods wrathe against vs what we haue deserued and let vs submit our selues to him if wee rest vppon second causes we shal neuer haue quiet minds Then shee doth acknowledge that God did send her those troubles for good and not to ouerthrow her for shee sayd he humbled her This word signifieth to humble to afflict for of trouble humilitie doth follow Trouble doth giue vnderstanding This NAOMIE was not without her faultes It may be shee did not know before he was dead how notable a husband shee had and the same may be sayd of her children and wealth â—â—d health c. or els she had too much delight in them and trusted too muche in them God doth take away those thinges wherin wee put our hope confidence that our whole hart may depeÌ„d on him alone DAVID sayth in the Psalme it is good O Lorde that thou hast humbled me This profite of the Crosse is great which ought to teache vs patience for god prepareth a way to thinges greater by troubling vs. As if any man taketh down an old house that he might build a new house better theÌ„ the other Further she saith twise that shee is afflicted with the almightie god who can easily conuert troubles into prosperitie In all trobles think that god is almightie therfore it is not hard to him if he will and the good of his children do so require to deliuer theÌ„ out of their troubles Hee doth make the poore rich he doth heale the sicke he doth raise vp from the dead hee doth decke the despised with great authoritie Furthermore he doth sometime bring his children into great aduersities for this cause that they may afterwards acknowledge him their only deliuerer and giue him thankes In the last place it is noted what time of the yeare she returned into her countrie namely in the spring time wheÌ„ they began to reape barly About the feast of the passeouer they began to reape barly The Chaldean interpreter saith that she came the first day of the passeouer when the Israelites began to reape the sheafe or handfull of the first fruites whiche was barely LEVI 23. ca It is writteÌ„ that the 15. day of the month of Nishan they offered a handfull of eares of the first fruites of their corne this was barely as the Hebrue interpreters do affirme this matter is mentioned for the historie of the chap. following how RVTH went to gather cares and came acquainted with BOAZ NAOMIE doth teach vs by this example that we do not neglect occasion which is as CICERO saith atime which hath in it selfe a dexteritie to doe somewhat or not to do this in attempting performing matters is of great importance Thinges haue their time as SALOMON saith in his preacher PAVLâ— to the EPHE COLO coÌ„maundeth to redeem the time The metaphor is borowed of biers Hee that letretth it slip afterwardes cannot haue it againe The olde man in PLAVTVS sayth when thou art a young man nowe that thy bloud is sound thou oughtest to giue diligence to thy affaires Let youthes when occasion is offered learne their bookes and true religion let them not deferre it vnto others times whiche will lesse agree for the learning of these matters Assone as NAOMIE hoped that she could get any liuing in the field shee returned into her own countrey she doth not deferre the matter vntil all corne was gathered SALOMON 10. PRO. Who doth gather in the sommer is a wise sonne Cap. 20. The slouthfull will not plowe because of winter therefore shall he begge in sommer but haue nothing CAP. 2. The 9. Sermon 1 Then Naomies husband had a kinseman one of great power of the familie of Elimelech his name was bohaz 2 And Ruth the Moabitisse saied vnto Naomie I pray thee let me go to the fielde and gather â—ares of corne after him in whose sight I find fauor And she answered Go my daughter 3 And she went came and gleaned in the field after the reapers and it came to passe that she met with the portioÌ„ of the field of Bohaz who was of the familie of Elimelech IT is declared in the former chapter how RVTH was conuerted to true religion and followed her mother in-law into the land of Iudah In this chapter is shewed how she came acquainted with BOHAZ Besides a notable example of gods prouidence there are also in this chapter propouÌ„ded by the holy ghoste examples of many good duties or vertues in NAOMI her daughter in-law in BOHAZ and his household First it sheweth how BOHAZ was kinsman to ELIMELECH and a man thus titled Chail which word signifieth forces strength and wealth He was as it doth apeare a wise man strong and wealthy the which is heere recorded before for the historye folowing The Hebrue and Chalde interpreters thinke that this BOAZ was IBZAN the Iudge For that it is said in the 12. chap. of the IVDGES that IBZAN of Bethlahem raigned after IPHTAH But as concerning this kindred Bibliander in his bookes gathered out of the HEBRVE Chronicles de demonstratione euangelica not yet come to light doth note that ELIMELECH and NAASâ—ON but LIRA in his coÌ„mentaries vpon this booke the 2. 3. chap. doth note that ELIMELECH and SALMAN the father of this BOAZ were brethren wherof it shalbe spoken afterwardes RVTH asked leaue of her mother in law to go into the fields to gather eares The Grecians doe call gleaning Calamon Sullogen to gather eares Calamasthi the which is lawfull by the lawe LEVIT 19. when ye reap the haruest of your grouÌ„d ye shall not reape euery corner of your fieldes neyther shalt thou gather the gleaning of the haruest Thou shalt not gather the grapes of the vineyard cleane neyther euery grape of the vineyarde but thou shalt leaue them for the poore straÌ„gers for I am the Lord your god Afterward 23. chap. And when you reape the haruest of your land thou shal not ridd cleane the corners of thy field when thou reapest neyther shalt thou make any after gathering of thy haruest but shalt leaue them vnto the poore and to the stranger I am the Lord thy god DEVTRO 24. When thou doest mow thy haruest in thy field and hast forgotten a sheafe in the fielde thou shalt noâ— goe againe to fet it but it shalbe for the straunger for the fatherlesse and for the widow that the Lord thy GOD may blesse the in all the works of thy hands When thou beatest thyne Oliue tree thou shalt not goe ouer the boughes againe but it shalbe for the