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
TO THE 〈…〉 Matrons and Mirrours of 〈◊〉 gratious Lady Anne Dutches of Sommerset 〈◊〉 right honourable Lady Brigirt Countesse 〈◊〉 Bedford the right vvorshipfull Misâ—resse PHILIP PRYDEAVX Mistresse LVCE COTTâ—N and Mistresse Mary VVatts EPHRAIM PAGITT wisheth the encrease of all spirituall graces meete for this life and a full assuraunce of that honour whiche lasteth for euer I Haue not that libertye most noble Ladies and graue Matrons in this my Epistle to set foorth the praises either of you or of the work which I haue labored to send vnto you in Englishe But aâ— enforced as in an Apollogie to defende my selfe that I a child of eleuen yeares of age haue dealt in a matter of religion and presumed to dedicate the same to you For the first I aunswere there is no age freed nor exempted from the knowledge of God and the setting forth of his glorye so farre as he hath enâ—â—bled them but as children are assonâ— subiectâ— to death as the olde so must they learne to dye and to yeeld accompt of that one talent which thâ— have â—â—ether they haue emploied it to the vse of God who 〈◊〉 it them or no. Besides that I was emploied in it by the appointment of those my frends that in respect of the interest they haue in me the loue they beare mee the good they wish to come of this labour to suche step-parents and children in lawe which vnderstand not Latine that I could not deny them For the second it is not presumption that hath made me to dedicate it vnto you right Honourable Ladies and worthy Gentlewomen but a desire to yeeld thankes for the comfort which I my brother Sisters poore children haue receiued by the kindenes which hath often come from you to vs our parents in our necessities Therefore I beseeche your H. and Wor. in good part to take this booke which I with all humilitie do heere offer vnto you humbly praying that you widowes will receiue into England these good widowes Naomie Ruth come out of Moab sent as excellent paterns of vertues and godlynes by the holy ghost to all christians described and lineated by the sermons of that worthie Minister Maister Lauaterus of Tygurine Like will to like widowes come to widowes disdain theÌ„ not for their pouertye Haue they bene in trouble so haue al you Was Naomie a soiourner in a straunge countrie and lost there her husband so haue some of you Did Ruth leaue her countrie for religion So haue some of you Were they disdayned skoft and scorned at so are you of the worlde for your zeale in religion and loue to thâ— glorious gospell of Iesus Christ. Of the other 〈◊〉 are you come of noble birth are you of honorable calling so was Naomie of the royall and kingly tribe of Iudah and Ruth was maried to Boaz a man that sate in the gates of Iudah iudged Israel and was great grandfather to Dauid the king end so from these good women came kinges and princes to rule Gods people and at length the hope ioy and comfort of all mankinde our Sauiour Christ according to the fleshe Therefore Noble and Wor. matrons I pray you take it in good part that I haue bene so bold to ioyne you of seuerall estates togeather in this short Epistle but because yee are all in one estate of widdow-hode in one course of religion in like regarde of the weale of vs and our parentes I was so bolde to knitte you together entreating you that my childishnes which in this I haue shewed your wonted vertues may beare out toward your selues and as a vaile to couer from others till God giue me more knowledg and vnderstanding to amend it And I humbly pray the Lord to grant you as much comfort in your own children and in your sonnes and daughters in law as euer Naomie had in Ruth And as they had rest after their traueils and ioy after their sorrowes so the Lord geue you peace of consciences heere and after this pilgrimage that euerlasting rest which neuer shal be taken from you THE BOOKE OF Ruth expounded in 28 Sermons The first Sermon THIS Booke is named after RVTH a most excellent woman not for that she wrote it but because the historye is especially made of her for it maketh mention that shee was a MOABITE and by what occasion she was conuerted to the religion of ISRAELL and what she did likewise how she was maried to BOAZ a man of great authority was mother to OBED DAVIDS Grandfather So the little booke ESTER hath the name froÌ„ Queen ESTER the principall person which is spoken of in that booke Also the bookes of SAMVEL that I may at this time speake nothinge of others are named of the cheefe person For though wee do willingly graunt that SAMVEL the Prophet wrote the first booke vnto the 24. chapter yet it is certaine that he could not proceede any further For in the beginning of the 25. chapter is his death set downe and the other six chapters to the end of the book do containe things done after his death The second book which is also named after SAMVEL doth entreate onely of those thinges which were done after his death therfore could not be put in writing by him Yet it seemeth that it was therefore called by the name of SAMVEL because it prosecuteth the historie of DAVID whome SAMVEL annoynted king by the commaundement of God and for that it was written by some of his disciples as NATHAN or GAD put forth vnder the name of their maister Some thinke that this little booke of RVTH was written by SAMVEL other some that it was gathered out of that great book of the Chronicles of the Kings of ISRAELL and IVDA whereof there is mention made oft times in the books of the kinges The which is lost without the losse of doctrine necessary to saluatioÌ„ For that it is not that book of the Chronicles which is yet extát I haue shewed in my commentaries vpon that booke But who gathered this history out of that booke spoken of before or who wrotte the same ESRA or rather some other Prophet which florished in the time of the Iudges or afterwards I cannot certainly tell neither is it anye great matter to know how soeuer it was this ought to satisfie vs that this booke by the agreement of al men is nombred amongest the canonicall bookes of holy scriptures which by the motioÌ„ of the holy ghost are written of holy men and deliuered of God to his church and so woÌ„derfully preserued through so manie dangers to our comfort and learning If thou hast a notable priuilege confirmed by the seale of some Emperour or king thou hast not regard of the name of the writer or of the penne which he vsed in writing it so sith it appeareth by the general coÌ„sent of al godly meÌ„ that the holy ghost is author of this book we ought not to vse muche labour to knowe the
forbid marriage For Sathan settes himselfe against marriage in all ages Before the Apostles departed out of this life hee stirred vppe the Nicolaitans who vsed women as in common of whome mention is made in the reuelation Afterwardes the Tatians and the Eucratians arose affirming that whoredome doth nothing differ from marriage and they take no man that is married to their sect At length the Monkes and Nunnes Priestes arose vpp which vowed a perpetuall sole life and fayned that thereby they deserued remission of sinnes They extolled virginitie with woonderfull prayses as if these prayses belong to those filthie men They did so speake of marriage that many forsaking theyr calling and marriage in theyr olde age tooke vpon them the habite of Monkes and Nunnes Howe many haters are there at this day of marriage which followe their wandring lustes Therefore those thinges are diligently to be obserued which the scriptures doe note of the dignitie of marriage and in all the troubles of marriages our mindes are to be comforted with the consideration of this that God doth allow approue of marriages Next it is to bee obserued that the Scripture sayth he went in vnto her for he had to doe with her hee doth note with modestie and shamefaste wordes that which is done honestly in lawfull marriage So it is sayd Gen. 16. ABRAHAM went in vnto AGAR 29. IACOB weÌ„t in vnto his wiues MVNSTER noteth vpon the 23. chap. DEVT. out of the Hebrue commentaries that the Hebrue toong is therefore called holy because there are no proper names found in it which signifie the secrets of man or woman of generation or excrements and such others but those thinges that are lothsome or filthy are spoken by some honest or comely periphrases for the word lying together is vsed the worde of knowing or sleeping c. SAMVEL 24 It is said SAVLE went in to couer hys feete that is to emptie his belly These phrases teach vs that Aischrologian or filthinesse in wordes is to be auoyded if thou speakest of wanton matters or of other thinges PAVLâ— teacheth vs the very same Ephes. 4. 6. cap. Colo. 3. Those men were woont commonly which had incestious mouthes to be called merry companions But eueÌ„ the Cinikes were euill spokeÌ„ of amongst the Gentiles because they spake lothesomely and filthily Stobeus doth report these wordes amongest others of Charondus Cataneus in the promise of the lawes let no man speake filthily least he defile his soule with filthy deeds and fill his minde with impudencie and wickednesse For wee call those thinges whiche are honest and deare vnto vs with fit names written in the lawe and those things which we hate we abhoâ—re euen the naming of them for filthinesse sake Therefore it is also filthy to speake a filthy thinge Also there is a warning 23. SIRAC that we shuld not accustome our selues to fiâ—thie and lothsome talke for from thence euill thoughtes may arise Tender mindes are oft offended greeuously by such kinde of talke as the Apostle witnesseth who sayth Cor. 25. cap. Euill talke doth corrupt good manners S. Chrisostomus doth call filthie talke the chariot of whoredome which doth carry men vnto it Those thinges that are spoken of speeche are to be referred to filthy rimes and songes wee must alwayes remember that wee must yeeld an account to God for euery idle worde and then much rather for lothesome fil thie talke the scriptures doth oftentimes vse lothsome and filthie words as 23. Ezech. where by the similitude of two women he doeth describe the vnfaithfulnes of both the kingdoÌ„es namely of Israelâ— and Iudah but to a good ende according to the maner of the Phisitians who doe sometimes prescribe remedies in filthie words against filthie diseases It is not simplie said that RVTH conceiued and bare a sonne but the Lorde gaue this sonne to him for children are the gift of God and therefore they are to be religiously brought vp that they may be aproued of him Gen. 33. IACOB aunswered his brother ESAV as king of his children they are the childreÌ„ which the Lord hath giuen to thy seruant IOSEPH answered IACOB his father asking what two yong men those were which stood by the bed my sonnes which the Lord hath giuen mee in this place hee sayth not which I haue begotten or which my wife had borne me c. The Bethlehemites prayed before that the Lord would make BOHAZâ—â— wife fruitfull for amongst otherâ— Gods 〈◊〉 works this is also commended â—13 Psalm that God doth make the 〈◊〉 fruitfull 1. Sam. 2. cap. HANNA in her hymâ—e sayth that the Lorde hath made that the barren hath born 〈◊〉 sons which is not to be vnderstood of those onely which were altogether barren as SARAH when shee conceiued IZHAK of ABRAM Gen. 17. ELIZABETH also was aged and barren Luk. 1. As 〈◊〉 ISAAKS wife was in the beginning Gen. 25. And RAHEL the wife of IABOB 30. chap. HANNA the mother of SAMVEL the Prophet Also the hostes of ELISHA the Prophet obtayned a sonne by his prayer who being dead he raysed vppe vnto lyfe 2. KING 4. but of those also whiche are fruitfull by nature for God is the Authour of all thinges who hath his reasons wherfore he doth make some fruitfull some barren It is sayd she bare a sonne if shee had borne a daughter it woulde haue bene great ioy to theyr parentes but their ioy is the greatâ—â— because they haue a sonne to be the 〈◊〉 of theyr familie And because the Messias was promised to be of the tribe of IVDâ—â— it is not to be doubted but that thoâ—e parents thought that that he should in time be borne of that sonne as indeeds it came to passe She bare but not by and by but as it is sayd other where when the â—â—ne was accomplished ARISTOTLE in historia animalium lib. 7. cap. 4. doth write that woman onely hath diuers times wherin she doth bring forth for shee may be deliuered in the 7. month or 8. 9. but most commonly in the tenth It is sayd before that the Bethlemites prayed for the prosperitie of those new married folkes nowe it appeareth that those prayers were not in vayne for BOAZ and RVTH obtayned those things which they prayed for Also God doth heare our vowes and prayers If thou wouldest say that it shoulde haue bene although they had not prayed we aunswere although all thinges are done by the order of Gods prouidence most thinges fall out by the course of nature yet prayers are not in vayne neither are praiers disanulled by the order of gods prouidence for by them oft times the order and course of thinges is altered The women of whome we speake a litle before desirous of a childe by theyr prayers obtayned of God that they became fruitfull The. 26. Sermon 14. And the women sayd vnto Naomie Blessâ—d bee the Lorde which hath not left thee this day without a kinsman and his name shalbee câ—nâ—inued in Israell 15 And this shall
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
great riches and nobilitie of their familie when they are amongest straungers Here this question may be asked whether did these two being Israelites born in BethleheÌ„ wel in marrying Moabitish womeÌ„ For God had made a law that such marriages shuld not be made NVMB. 25. chap. The women of Ammâ—n did entise the Israelites to fornication and Idolatrie and of this it arose that they ought not to marry or make a league with the Ammonites or Moabites EXODVS 23. So it is not lawfull for the Iewes to marry with any other Infidels for the same danger EXOD. 34. least thou shouldest take of their daughters to thy sonnes they should commit fornication after their Gods and also entise thy sonnes to commit fornication after their Gods Idolatrie that I may note it by the way is euery where in the scripture figured out by whoredome For God doth espouse to hym as a wife not onely his whole Church but euery member of the same And therefore they ought onely to depend vpon him but if they doe allowe other Gods and forsake him they commit adulterie This Metaphore doth expresse notably the disposition of Idolaters For adulteresses and adulterers doe thinke night and day of their filthy loues neglecting the care of houshold affaires and spending their goods vpon adulteresses and adulterers They doe excuse the vices of adulteresses and adulterers they cannot be brought from the loue one of another they canne abide no warning DEVTER 7. Thou shalt not ioyne in affinitie with them the seuen nations spoken of before giue not thy daughter vnto his sonne nor take his daughter vnto thy sonne For she will cause thy sonne to turne away from me and to serue other Gods then will the wrathe of the Lord waxe hote against you and destroy you sodenly IOSHVA doth repeate the same in the 23. chap. in those great assemblies which he called a little before his death so likewise in the 3. chap. of the IVDGES and 1. booke of the KINGES the 11. chap. And that those lawes are not to be vnderstood onely of those seuen nations spoken of before but of other also it is vnderstoode of the generall reason whiche is ioyned to the lawe for hee saith it will come to passe that they will be called back from the embracing of the true GOD the which daunger they doe runne into which doe marrie Idolaters EZRA in the 9. and 10. Chap. and also NEHEMIAH in the 13. chap. are angrie with them because they did breake the law of GOD who did marrie the women of Moab and Ammon The like is read in the 2. chap. of ZEPHANIAH Neither is there want of examples which doe shew how vnprosperous those vnequall marriages are SALOMON married many straunge women against the kingly law wrote in DEVTER 17. amongest whom the scripture maketh mention of the Ammonites and the Moabites 1. booke of the KINGES the 11. chap. to whom he grauÌ„ted that they shuld build them temples to their Gods neither is it to be doubted but that he had many probable reasons for the defence of his deedes but hee threwe both himselfe and his into great daungers Hee had REHOBOAM of his wife which was a Moabitish woman who was a most wicked man and a great cause of the deuision of the kingdome IEHOSAPHAT ioyned affinitie with the wicked familie of ACHAB For hee gaue ATHALIA the daughter of ACHAB for wife to his sonne IORAM the whiche without doubt he seemed to himselfe others to haue done of a wise forecast who had perswaded themselues that by this meanes that kingdom whiche was cut and deuided might be made whole but there wanted but little but that the whole familie of Iehosaphat was almost ouerthrowne by this marriage 2. Chronicles 21. chap. It is said that IORAM the sonne of IEHOSAPHAT liued no otherwise then AHAB did the cause is shewed because he married AHABS daughter wicked women doe not onely entise theyr husbandes to Idolatrie but they instill the same into their children with their milke But these thinges are not so to be taken as if it were not lawfull by anie meanes for the Israelites to marrie straungers though they had bene conuerted to the truth For there is a lawe extant in the 21. chap. of DEVTER that a woman taken captiue might vpon certaine conditions be married with an Hebrue SALMA who is also called SALMON a Prince of the tribe of Iuda married RAHAB a Cananite BOAZ married this RVTH which women are placed in the genealogie of Christ MATTH 1. DAVID married MAACHAM the daughter of the King of GESVR Neyther is it to be thought that those marriages were vnlawfull That we may come nearer to the matter whether did these two brethren wel or no in marrying wiues of the Moabites there can be no certainty said of it They who say that they did euil do vrge this that the Scripture sayth they did take to themselues wiues of the Moabites saying that theyr Mother dyd not geue those wiues to them but it may bee as easily aunswered that they tooke their wiues with the consent of their mother Next that they had no children of them which was had in reproche amongst the Israelites and God doth threaten barrennes to them which do breake the law of marriage MALAC. 2. chap. also for that they died a sodain death which is numbred amongest the punishments of sinners But these arguments are weake I will rather hold with them which say that they sinned in that that they tooke them wiues of the Moabites not yet conuerted to the true faith and worshippe of the onely God For I do gather that although ORPAH was daily in companye with the faithfull yet shee was not turned to the true fayth then that shee returned to her countrie Gods Also RVTH was not fully conuerted to the true religion I gather of that that LIRA sayth in the last chapter of this booke that NAOMI doth perswade her to return also which she would not haue done if she had bin conuerted before because shee would not perswade her to returne from the fayth and worshippe of the onely true God but of this we will speake at other tymes But God would not haue them that they should marrie with the Moabites and Ammonites not onely because they were Idolaters but also for other causes set downe in EXOD. 23 Chap. But NAOMIE doth confesse afterward that both these did shew their mariage fayth to their husbands Those two sonnes ought to haue returned into their country married wiues there For they were not ignorant that by the law the Israelites were forbidden marriage with straungers and this lawe was repeated oftener theÌ„ once But it is most daunger when the Israelitishe virgins do marry the Moabites and other strangers Also in the new testament marriages with Idolaters are disalowed of 2. COR. 6. chap. PAVLE sayth thou must not drawe the yoke with vnbeleeuers which doth chiefly belong to marriage For this word Wedlocke is taken
she arose with her daughters in lawe and returned from the countrey of Moab For she had heard say in the countrey of Moab that the Lorde had visited his people and geuen them bread 7 Wherfore she departed out of the place where she was and her two daughters in law with her and they went on their way to return vnto the land of Iudah 8 Then Naomie sayd vnto her two daughters in law goe returne eche of you vnto her own mothers house the Lord shew fauour vnto you as ye haue done with the dead and with me 9 The Lord graunt you that you may finds rest either of you in the house of her husband And when she kissed them they lift up theyr voyce and wept NOW hee entreateth of the return of NAOMIE into her couÌ„try In the first place is shewed how as soon as she heard that the Lorde hadde giuen plentie to the Israelites she presently betooke her selfe to her iourny that she might return into her countrey Both her daughters in lawe kept her companie and followed her a little way as it seemed of no other purpose then to leaue their owne countrie and to goe with her into the land of Moab We doe learne out of this place from whence aboundance of thinges doe come For the scripture saith God visited which worde is taken both in the good part and euill his people and gaue them bread that is fruit corne and other thinges necessary for the sustenance of life All which amongest the Hebrues is called bread as also in that petition Giue vs this day our dayly bread GOD therefore doth giue vs all things necessarie But as God in his mercy doth giue vs aboundance so of his iustice doth he giue vs scarcetie He worketh by second causes yet hee is not bound to them Therefore let vs pray that hee deale not with vs according to our desertes but according to his great mercie But here is a notable example to be followed of NAOMIE For she by and by assoone as the famine ceased went out of the idolatrous nation to the people of God as if it were to a haueÌ„ so let vs also as often as occasioÌ„ is offred flie to that place where we may serue God with a pure conscience let vs embrace him with both handes especially if the word of God be preached publikely in our owne countrey DAVID in bannishment did first complaine of this that hee could not be present in the holy assemblies and as the Hart doth earnestly desire the riuers of waters after that he is chased of the hunters so his soule thirsted after the Lord. 2. SAMVEL 2 chap. DAVID hearing that Saule was dead by and by he consulted with the Lorde if he should goe vnto ZICLAG into some Citie of the tribe of IVDAH esteeming nothing more then to returne home with speede hee being commanded of God without delay went with his wife and fellow souldiers to Hebron If wee liue in those places where religion is freely exercised wee can scarse containe our selues in our callinges what then will become of vs there where no mention is made of the word of God and so many wicked examples are dayly set before our eyes Wherefore if thou fallest by some necessity amongst wicked men assoone as thou canst commodiously chaung thy place For there is a greater care to be had of our eternal safetye theÌ„ of all other thinges Those Israelites are euill spoken of and also deseruedly which did not accept the allowance of CIRVS and would not return into their countrie but rather die in Babilon than leaue their nestes It is said in the 18. APOCA allegoricallie that wee must leaue Babilon and Moab that is idolatrie and wickednes NAOMIE doth exhort her daughters in law that ech of them should go home to their mothers house she doth call it their mothers house not because theyr fathers were dead for afterwardes in the 3. chap. BOAZ doth prayse RVTH because she did leaue her father and mother and came into the land of Israell but because children and especiallie daughters are most conuersant with the mothers and moste familiar with them GENESIS 24. REBECCA doth call it the house of her mother and not of her father Of what purpose she did perswade them not to come into the land of Iudah we will speake in place conuenient She doth pray for their prosperitie first that God would blesse them next that God would be mercifull vnto theÌ„ as they were to the dead and her The worde chaesâ—d signifieth godlines mercifulnes benignitie and bountifulnes not after a certaine maner but whiche doth proceede from an ardent affection that speech is oftentimes found in the scriptures this word EMETH is added that is truth or fayth GEN. 24. ABRAHAMES seruaunt saith if ye now consult to deale mercifully with my maister shew it that is if ye will doe him a good turne and deserue well of him giue your daughter to wife for his sonne 1. SAM 15. It is sayd of the Cenites that they did shew mercy to all the children of Israell when they came out of Aegipt that is that they gaue them benefites therefore they were preserued when the Amalekites were destroyed 2. SAM 3. chap. ABNER saith to ISHBOSHETH I haue dealt mercifully with thy house that is I haue bestowed benefites vpon it chap. 10. DAVID said I wil deale mercifully with HANON the sonne of NOHAS as his father dealt mercifully with me sending Embassadours who shoulde comfort him after his fathers death And because he had receaued benefites of them his will was to giue them thankes c. What did these widowes they did loue theyr husbandes when they were aliue and they did serue them withall kinde of honest dueties so farre as it became honest wiues they did speake honourably of the dead and they did so lead theyr liues that the dead shoulde not be euill spoken of for theyr causes Furthermore for their husbandes fakes they did helpe theyr mother in-law being left alone so they did shew mercy to the dead But no man ought to thinke that of any preposterous zeale they did offer I know not what sacrifices or muÌ„ble vpp some prayers for them whiche were departed For without doubt RVTH knew that those soules which are departed in the faith of the Messias are in rest c. The Masse Priestes doe exhort men that they shew mercy to the dead that is hier Masses to be said for the forgiuenesse of sinnes and that they should prouide to celebrate the seuenth daies the moneths daies and yeare daies c. that their soules might be freed out of purgatory But sith that God hath appointed so many kindes of sacrifices yet as PETER MARTER obserueth it is not read that hee did appoynt any at all for them that are tormented in purgatorie which he would haue done if our soules shuld suffer any torments in purgatory It is euident by the holy scriptures that there are onely two places for soules
to be in namely a place of rest and a place of torments the third place which is called purgatory is inuented of man If any man wil do good to the dead let him bestow it on the widdow and his Children and friendes also let him declare the noble deeds done by the dead man neither let him do this as at the request of the man when he was aliue c. The other thing is that NAOMI doth pray for her daughters in law that they may each of them find rest in their husbandes house that is she doth wish for their happy estates and peaceable marryages she prayeth for good husbandes and tractable with whom they may lead their liues prosperously without pouerty which is a common burthen of marriage and without stroakes and blowes Afterwards in the 3. Cap NAOMI said to RVTH I do seeke thee rest that thou mayest bee well that is I doe seeke that thou mayest haue a good husband She did not think that marriage did lack all troubles For marriage hath her troubles as diuers diseases troublesome childbyrthes faults burialles and other heauie lottes of children and many more of this kinde but God as NAOMI knew will be present at godly matches mitigate their troubles But it is manyfest that such husbandes as NAOMIE wisheth for her daughters in law are giuen of God Let not young men nor virgins enquire by superstitious oracles what wiues or husbandes they shall haue but let them rather praye to God that hee would prosper them in that matter and let them depend vpon his prouidence We gather of this wish or praier of NAOMIE that she beleeued that God had a care of mortall thinges and that hee doth reward good deeds with rewardes and punisheth euill deeds with punishmentes Next we do learne what things to desire and praye for for others and especially for them which haue done vs good namely all those thinges which pertaine to the leading of our life in godlynes The Apostles also do beginne their Epistles with prayers for grace and peace from God The Satiricall Poet doth somewhere reproue the foolish desires of those parents which do wish riches and beautie for their childreÌ„ and other such like things not those things which are of great importaunce Truly externall goodes without the goodes of the minde do profite vs little Furthermore they do make bad prouision both for them selues their children which do cursse them as we do see them commonly doe If thou doest blesse them yet they are almost without any good what then will become of them whome thou doest cursse Furthermore see what wee are to looke for of them which do deale well and rightly with others loue fayth and other vertues are rewarded of God If thou doest nourish thy parents when they are old and do to them all the dueties of a sonne thou shalt find the like to be done for thee of thy sons but if thou doest trouble them thou shalt looke for the same of thy sonnes towardes thee and whether thou wilt or no thou wilt say or at least think I am wel dealt with for that I haue dealt wickedly with my parents the same will bee sayd of others towards whom we haue not bene mercyfull Also the office of married people is heere to be obserued NAOMIE doth praise her daughters in law because they shewed al the duties of humanity to her sonnes let other women performe the same towardes their husbandes if they gouerne themselues wel they may haue good husbandes and tractable for the most part but if otherwise they procure to themselues others great troubles she doth wishe them rest that is peaceable marriage For maried people ought not to braule and fight amongst themselues but liue peaceably for peace and concord is especially praysed in matrymony Many things are read of the offices of maryed folkes in the epistles of S. PAVLE and PETER which is not needfull to be repeated in this place NAOMIE kissed her daughters in law they shed teares plentifully which shalbe spoken afterward in place conuenyent NAOMIE afterwardes in this book did call her daughters in law daughters who did loue her better then their couÌ„trye their parents and kinsemen Good Lorde how seldome at this day do mothers in law and daughters in law agree for braules do oft arise amongest them for light causes many do wish their mothers in law to be at the furthest side of Garamantes c. The 5. Sermon 10 And they sayd vnto her surely we will return with thee vnto the people 11 But Naomie said turne againe my daughters for what cause will ye go with me are there any mo sonnes in my wombe that they may be your husbandes 12 Turne agayne my daughters go your way for I am too old to haue an husbaÌ„d If I should say I haue hope if I had an husband this night yea if I had borne sonnes 13 Would ye tarie for them till they were of age would ye be deferred for them from taking of husbandes nay my daughters for it greeueth me much for your sakes that the hande of the Lord is gone out against me WHen NAOMI wenton her iorney towards her country both her daughters in law accompanied her a little waye not only for curtesie but they purposed to accompanye her into the land of Iudah But she disswaded them from their purpose and bid them returne again to their houses shewing these causes for shee saith shee is now farther striken in age then to determine to marry againe and to haue sonnes who according to the law of Mosis may marry them and rayse vp seede to their brothers NAOMI had not offended if she had bin married to another though she wer old For Matrimonie is not onely instituted for the auoyding of filthy lustes and procreation of Children but also for the helpe and coâ—â—ort of ech other For God sayd it is 〈◊〉 good for man to be alone let vs 〈◊〉 therefore a help c. Manie widowes dâ—e marry other husbandes that they may 〈◊〉 their liuing more easily But if she being striken in age should marrie anie young man she might haue bene accused of wantonnes and lightnes An olde widowe ought rather to thinke of another life than of the delightes of this life and newe marriages and prepare themselues for heauen and they may do that better if they remaine sole then if they were married Old folkes may learne by this exaÌ„ple to be mindefull of theyr olde age and forsake theyr nuttes as it is in the Prouerbes Next she saith if shee should be fit for marriage and determine to marry and haue by and by a sonne by him yet it were not good for them to tarry vntil they should come to age and in the meane season neglect the occasions of marrying with others who would marry theÌ„ Sometimes maydens doe wayt vntill those whome they will marrie do come to age which is not without danger as also that boyes and wenches are
Ruth abode still with her 15 And Maomi said behold thy sister in law is gone back vnto her people and vnto her Gods returne thou after thy sister in law NOwe afterwardes here is declared what NAOMIE preuailed by her speeche with her daughters in lawe or rather what befell after she commanded them to returne home ORPAH returned to her mothers house but RVTH taryed with her mother in law Let vs heare what maye bee gathered out of these wordes for our edification After NAOMIE had exhorted them both with many reasons to returne home they wept agayne very much which was a signe of great sorrow which they tooke of thys that they were to part asunder For sorrow bringeth forth tears as bloud springeth out of the body if it be wounded so if the soule be wounded teares break forth Wherefore some do call teares the bloud of the soule As they offended not in weeping so neyther do they at this day which shed teares when they are drawn from their good friends The Stoyckes say that it becommeth not a man of courage to weepe for that it is a signe of a weak effeminate mind But the holy scriptures teach otherwise for in them there are many examples not onely of women but of most valiaunt men who by teares haue testified theyr sorrow and are not yet accounted to haue offended therein IOSEPH wept foure tymes when his brethren came to him into Aegypt to buye corne DAVID who ouercame and slew a Lyon a Bear Gyants when ZIGLAG was destroyed he wept so much that his strength failed him his souldiours also did the like 1. SAM 30. 2. SAM 15. DAVID descending the mount of Oliues wept PETER also wept aboundantly PAVLE and all they whome he had called to Milleâ—um wept ACT. 20. Our sauiour Christ himselfe wept often therefore that Stoicall sencelesnesse is not approued of God Yet as in other thinges so also in weepeing their must be kept a meane neyther must we weepe for euery cause For all kinde of weeping cannot bee excused SENECA although he was a Stoick himselfe yet hee sayth wee may weepe but not howle out But this makes greatlye to our comfort that in this little booke it is written down twise that these pore women wept aboundantly for heereby we do gather that God regardeth the teares euen of them that be very poore DAVID in the PSAL. 56. 8. declareth that God putteth their teares and so the teares of the godly into his bottle and and noteth them in hys regester Good Lorde how fewe daughters in lawe are there at this day who if theyr mothers in law should departe from them into other countries or els out of this lyfe would shed teares for them or if they do shedd any they may bee called Crocadiles teares ORPAH kissed her mother in law kissing was commonly vsed in Palestyne and all Syria and as at this day other nations also do so they entertained their friendes and gesse at their comming and bad them farewell with a kisse in like maner they saluted them whome they met with a kisse Christ in LVKE 7. reprooueth SIMON the Pharasie because he intertained him not with a kisse ORPAH bidding her mother in-law farewel kissed her A kisse is a token of friendship and kindnes and also of reuerence faith and obedience PLVTARCH in the life of CATO VTICENSIS writeth that when he departed out of his prouince the souldiers reuerently kissed his hand the which kinde of honour was at that time onely giuen to Captaines or Emperours and that to very fewe of them POMPEIVS LETVS in his compendium of the Romaine histories writeth thus The Emperours first reached out theyr handes for theyr nobles to kisse after with their own hands they lift them vp to kisse their mouthes DIOCLETIANVS by a decree appointed that all meÌ„ without difference of degree shoulde fall downe and kisse his feete the which he set foorth magnifically adorning his shooes with gold pearles and stones the whiche they doe record was done before by C. CALIGVLA c. this sayth he Afterwardes the Romaine bishops also like vnto those tyrauntes whiche sought to haue done vnto themselues the honours due to God offered to others their feete to be kissed the which SIBILLA CVMANA foretold in the 8. Sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is there shall be a king with a hoare head or a helmet hauing a name neere vnto the sea or bridge regarding the world bestowing his giftes with an euil foot for they must thinke that he doth them great honour whome he alloweth to kisse his feete S. PAVLE 1. COR. 16. sayth salute you one another with an holy kisse excluding the sinnes of vnchastitie and hipocrisie and he doth not in these wordes prescribe a lawe that all nations shoulde receaue this custome of kissing one another 2. SAM 20. IOAB kissing AMASA slewe him IVDAS with a kisse betrayed the sonne of God This is too too common at this day that men whome they kisse that is whome they flatter before their face they do secretly backbite It is to be supposed that this ORPAH kissed her mother in law of a sincere mind not as that sonne of whom it is in the fable who faining that hee would kisse his mother when he was led to execution with his mouth bit off her eare It is said that shee returned to her owne If that shee had as it is very probable some taste of true religion shee is a figure of them whome the Lorde in the Gospell calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche for a time professe the true faith but do afterwardes fall backe againe eyther for hope of prosperity or being discouraged for feare of troubles It is not sufficient to lay some foundations of true religion but it must be builded vp vntill that spirituall building be perfected It is not inough to runne except we obtayne to the goale Who so perseuereth to the end saith the Lord he shalbe saued and not he that began well and goeth but a little forward LOTS wife is to vs an example who when she looked backe againe was turned into a piller of Salt If this ORPAH had come into Iudea it doth not seem that she would haue perseuered But whether she perished in her errors or was afterwardes conuerted or repented without the losse of the trueth we know not neither should there concerning this or of others such like be anie questions mooued which tend not to edification RVTH tarried with her mother in law and could not be drawn from her by any perswations there is a like example IOH. 6. of Christes apostles when many fell away from him he asked them whether they would also go away Therfore SIMON PETER aunswered to whome shall we go Lord Thou hast the word of eternal life and we beleeue and know that thou art the Christ the sonne of the lyuing God We must pray to God that he wil suffer vs neither by flattering perswations nor threatnings and terrors to
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
word Mikraeh signyfieth the successe the issue or chance 1. SAM 6. verse 9. of the ark it is sayd if it go to Bethshemesh it is he that did vs al this euill but if not we shall know then that it is not his hand which touched vs but it was a chaunce that happened vs c. If thou doest consider RVTHES will it was by chaunce that she went into that fielde if the purpose of God he led her as it were by the hand those thinges which seem to vs to be done by chauÌ„ce are not done without the prouideÌ„ce of God We may haue an example out of the law where this matter is prooued EXOD. 21. and DEVT. 19. If two men fel trees and the axe slide out of the hand of one of them and kill his neighbour he did this vnwillingly and therefore he was allowed a sanctuary but as concerning God hee deliuered him ouer for certayn causes HIEROM on the 12. chapter of IEREMI saith that nothing falleth out either good or euill by chaunce but by Gods prouidence and iudgement as it is said in the Prouerbs of SALOMON Lots are gouerned of God If a sparrow caÌ„not fall to the ground without Gods wil what can come by fortune in mans affairs which doth not fall out by Gods determinate councell we see how God doth direct and blesse those men which take honest laboures in hand of which we will speake more afterwardes but shee was well accepted of BOHAZ and his familie The 10. Sermon 4 And behold Boaz came from Bethlehem and said vnto the reapers The Lorde be with you and they aunswered him the Lord blesse thee 5 Then said Boaz vnto his seruant that was appointed ouer the reapers whose mayd is this 6 And the seruaunt that was appointed ouer the the reapers answered and sayd it is the Moabitishe mayde that came with Naomi out of the countrey of Moab 7 And she said vnto vs I pray you let me glâ—ane and gather after the reapers among the Sheues so shee came and hath continued from that time in the morning vntill now saue shee taried a little in the house WE haue declared before that RVTH hauing first gotten leaue of her mother in lawe to gather eares after the reapers came by fortune or that I may speake more truely by the prouidence of God into the field of BOAZ her kinsman but what befell to her there the holy Ghost doth diligently set downe in these wordes following In the first place here is shewed howe BOAZ comming from Bethlehem into the field saluted his reapers who aunswered the Lord blesse thee The worde blessing is vsed in diuers places of the holy scriptures and hath diuers significations Sometime it signifieth to prayse giue thankes as when DAVID saith to Abigall in the 1. Booke of SAMVELL the 25. chap. praysed be the Lorde God of Israell which sent thee to meet me this day Sometime it signifieth to pray for good thinges as in the 48. chap. of GENE IACOB the Patriarcke blessed his sonnes that is he did wish wel vnto them GEN. the 37. chap. IACOB both at his comming to the king and at his going away blessed him that is he saluted him bid him farewell he gaue him thanks and wished him well When it is attributed to God it signifieth to doe well for God by his worde doth worke It is sayd in the 10. chap. of the Prouerbes The blessing of god doth make meÌ„ rich that is God doth increase and preserue riches What the simple vse of this word is we must consider by reading the holy scriptures as wheÌ„ they say in this place The Lord blesse thee The meaning is the Lord giue thee a fruitfull haruest and all good thinges as well for the body as for the soule We haue an example in this place of salutation The maner of salutation is not onely olde but moste profitable to reconcile and confirme loue which our sauiour doth diligently commend to all godly men The Aungell saluted GEDION as hee was threshing corne with these wordes The Lorde be with thee thou strong man IVDGES 6. chap. It is reckoned vp amongst the duetie of the Priestes to blesse the children of Israeâ—l There is a solemne blessing set downe in the 6. chap. of numbers Some Anabaptistes will not haue men saluted citing that which Christ in the 10. chap. of LVKE sayd to his seuenty disciples salute no man by the way but he doth meane nothing els then vnder the colour of salutation to suffer themselues to be called from their calling or if thou wilt vnderstand it according to the letter it was a personall and speciall commaundement and not a generall The Aungell saluting the blessed virgin vsed this same forme which BOAZ doth in this place Also Christ saluted his Disciples saying peace be with you The Apostle PAVLE doth begin and ende hys epistles with salutations Hee putteth downe their names whom he saluteth also the names of them which do salute others It is incredible to be spokeÌ„ how much that will auaile to the getting of good will but we must take heede least we doe it with an hypocrites minde It is a poynt both of curtesie and of humanitie to salute others and to pray for them If great and mightie men doe salute poore men they are marueilously affected seeing that they are not despised of them Neither was it to be doubted but that this salutation of BOAZ was moste acceptable to the reapers There are some who doe of enuie and hatred disdaine to salute others who shouide remember that commaundement of Christ that wee must pray for and wish well to our enemies How oft commeth it to passe that many who wil not willingly salute one an other after they haue ben absent asunder would desire nothing more then to liue togither and to vse all dueties of humanitie to eche other Here is an houshold example propounded vnto vs of a good housholder he goeth to his reapers he looketh what is done in the field for the presence of the maister helpeth much in any worke PLINIE in his 8. booke 6. chap. the elders haue said that the eye of the maister is moste fruitfull for the ground ARISTOTELL in his 1. book of gouerning a house doth write of a certaine man who being demaunded what dung was the best aunswered the steppes of the maister Although a man hath good and trustie seruauntes and bayliffes yet the mayster being absent they do all things the more negligently and carelesly TITVS LIVIVS sayth elegaÌ„tly those things doe not prosper which are ouerseene by straungers Read the prouerbes of ERASMVS concerning this matter the forhead is better than the hinder part negligent housholders doe spoyle both themselues and their seruauntes These sayinges may be applied to greater estates as to kings and Bishops that they doe not al things by other mens hands eyes and eares while they doe cocker themselues with pleasures BOAZ asked his seruaunt which hee had set
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
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
Sodomites he addeth he wil bring euill on them IEREM 3. chap. doth disallow his people because they had the foreheades of harlots and would not repent How many are there now at this day which do boast of whordomes of adulteries dronkennes vnlawful vsuries vniust slaughters other wickednesses which shuld not be known that they did it if they theÌ„selues held their peace although they which do hide their wickednes shal not escap their punishment We ought also to haue regard of other mens good names and honestie BOHAZ doth diligently take heed least any shuld suspect that they had done euil At her departure be biddeth her to take her cloak or sheete wherewith shee was couered and holde it with both her handes and he measureth out six measures of barly that is six smale bushels or measures of barly Theodorus Bibliander my most reuerent maister doth take it to bee an â—phah and the garment being tied togeather as it seemed with a knot hee layd it vpon her head mitpaach is interpreted a sheete a cloake others a vaile or a linnen cloath how much barly there was if it be counted according to our measures it is hard to tell It seemeth there was somuch as shee coulde carie on her head he gaue her barly that shee might carry it to her mother in-law which was poore and that shee might haue also to eat vntill she should be marryed to one of them Let rich men learn to vse their riches well and to bestowe them liberallye to the vse of the poore At this time thou hast great occasion offered to thee of exercising thy liberality in so great perscutions of the godly and in such skarcetie of corne God will not haue them excused which do seeke by this to defend their couetousnesse that they do not know who are worthy or vnworthy of almes Rabbi SOLOMON writeth as Lira testifieth that those six measures were signes of the six blessinges of God which were to come on the messias which should be born of RVTH by DAVID according to that which is written in the 11. cap of ESAY There shall come a rod forth of the stocke of Ishay c. and the spirite of wisdome and vnderstanding the spirite ocouncell strength the spirite of knowledge and of the feare of God was on him Hee addeth out of this saying of RABBI SALOMON two things to be cosidered on that the scripture of the olde testament is not onely to be expounded historically but also sometime mistically the other that that saying of ISAIAH is alleadged and vnderstoode of Christ euen of the Hebrues themselues BOAZ went into the Citie without doubt he accompanied RVTH for her defeÌ„ce for her honestie sake For honest virgins and matrones ought to beware that they doe not wander in the night times in the streets without light and honest companie RVTH came to her mother in-law who asked what hath befallen to thee my daughter or who art thou that is how go thy matters how doth thy businesse goe forward hath thy kinsman married thee Parentes ought to take an accompt of their children yea if they be well growne in yeares and they shall do muche good if their neighbours and kinsfolkes doe not dissemble the faultes of the children to them RVTH is not become the prouder for the hope of marriage but aunswered modestly to her mother in-law shee doth not aunswere frowardly but she doth rehearse in order what was done Also childreÌ„ which are well aged ought to geue an accompt to their parentes And if theyr parentes be poore they ought to prouide for theÌ„ and to nourish them and they ought not to take away those thinges priuilie which they haue gotten by great labor PROV 28. verse 24. he that robbeth his father or mother and saith it is no transgression is the companion of a man that destroyeth Let riche men learne that they send not away them which be poore in deed emptie BOAZ would not send away the daughter in law to her mother in law whome he knewe to be oppressed with pouertie emptie Who so doth giue to the poore doth lend to the Lord. Let vs rather giue many giftes to them then to dumme images The mother in-lawe doth bid her daughter in law to keep her self at home vntil she did know now the â—atret weÌ„t she will not that shee should publishe it as certaine talking women would Shee doth adde that BOAZ will not be in rest before he hath ended this busines good matters are not to be deferred but that which is meet is to be done by and by Let mothers learne out of these wordes to instruct their daughters wel to teach them good thinges and to reclaime them from euill NAOMIE biddeth RVTH sit downe that is be in rest and to looke for the successe and in the meane season not to doubt of BOAZ his faith They are to be instructed in religion good maners not onely in words but in example of life Next we see how credite is gotten NAOMIE trusteth this man that hee will keepe promise with RVTH because she saw him indued with some vertues otherwise she would haue doubred of his fidelitie neyther would shee haue beleeued him by and by after hee had promised her That is true credite when the sayings or deedes of anie man be of force with others As if hee shoulde speake or promise anie thing men would not doubt of his troth if he doth any thing men would accompt it for right If he commaund anie thing others will obey if he doe giue counsell others do receaue it and do make great accompt of his iudgement But howe is this estimation gotten Not by flattering nor by dissembling but by vertue often shewed with a happie successe For mens mindes are kindled with the admiration of vertue and opinion of Gods helpe Manie thinke that dignitie is gotten with an outward shewe of sumptuous apparell by great titles and by flatterie These truely are of great force amongest fooles but not amongst men of knowledge But this is a singular gift of God necessary for magistrates doctors fathers of housholdes also for artificers and merchants IOB 29. declareth howe muche hee was esteemed amongst all men because he did his duty faithfully did not leaue of to deserue well Estimation is lost if we do not performe those thinges which wee do promise or that those thinges which we do speake are false or those thinges which wee do are worthy of reproofe Therefore many vndeseruedly do complaine that they haue no credite when they themselues doe not that whiche they ought CAP. IIII. The. 20. Sermon 1 Then went Boaz vpp to the gate and sate there and behold the kinsman of whom Boaz bad spoken came by and he sayd Ho such one come sit downe here And hee turned and sate downe 2 Then hee tooke ten men of the Elders of the Citie and sayd sit ye downe here and they sate downe 3 And he sayd vnto the kinsman Naomie that is come
doe not speake those thinges rightly which they doe speake they doe vtter another mans wordes in another sence some thinges they add some things they omit which doe appertaine to the matter These are false witnesses whome SALOMON 6. PRO. nombreth amoÌ„gst those sixe or seuen thinges which the Lorde abhorreth and in the 19. chap. hee sayth twise a false witnesse shall not be vnpunished and hee that speaketh lies shall perish A false witnesse offendeth greeuously for he deceiueth the Iudge who beleueth the witnesâ—es that were sworne according to that saying in the mouth of two or three witnesses euery cause shall staÌ„d or fal TheÌ„ he hurteth his neighbor greatly in goodes credite body lyfe Furthermore hee doth great iniurie to God whome the false witnesse maketh the patroÌ„ of his falshood For these causes there are sharpe lawes both deuine and ciuill against them Wherefore let euery man deale faythfully in witnesse bearing And let vs not onely vse witnesses in matters of great importaunce which it may be was sufficient at that time but also let vs prouide that those thinges which we buy and our bargains and such other thinges be written in bookes or otherwise noted diligently and without ambiguitie least contention shoulde afterwardes arise In times past it appeareth that there were smale notes of sales and bargaines but nowe men can scarcely be kept in order with large and great bookes The. 24. Sermon 11 And all the people that were in the gate and the Elders sayd we are witnesses the Lorde make the wife that commeth into thine house like Rahel and like Leach which twayne dyd build the house of Israell and thou mayest doe worthily in Ephrathah and be famous in Bethlehem 12 And that thy house be like the house of Pharez whome Thamar bare to Iudah of the seede which the Lorde shall giue thee of this young woman AFter BOAZ had declared opeÌ„ly that hee would not onely take his kinsmans fields but also take the widow to his wife the Elders all the people which were come together in the gate do say first that they are witnesses that BOAZ tooke RVTH to him in marriage Then they prayed that God would vouchsafe to blesse their marriage and especiallie they wishe them many children the which they declare by two examples God make say they RVTH like RAHEL and LEACH IACOB the Patriarke who otherwise is called ISRAEL had foure wiues whereof these two were chiefe LEAH whome hee married first was the elder and is here mentioned last and RAHEL is set before her it may be because he loued her best for bewty and other excellent giftes For her sake hee serued LABAN and should haue married her first if he had not bene deceaued by his father in lawe GEN. 29. It may be that for this cause she is principally called IACOBES wife GEN. 46. and not because that LEACH was not also his wife Of these two he begate eight sonnes of whome there came and were named so many tribes of Israell And this is it which they say that they builded the house of Israell for by them his familie and posteritie was encreased and preserued yea and continued vnto Christ. Afterward they doe say let thy house be as the house of PHAREZ whome THAMAR bare to IVDAH IVDAH the sonne of IACOB almost by the like case tooke THAMAR to wife a stranger his daughter in law of whom he begate twinnes PHAREZ and ZARAH and so the stocke and kinred of IVDAH was encreased for from them descended many noble families From PHAREZ camethis BOAZ by whome descended the line of oure Lorde Iesus Christ for of him was hee borne into this world according to the fleshe If thou wouldest read this whole historie in the book of GEN. thou shalt the better vnderstand this prayer In the olde testament it was accompted as a great blessing if any had manie children barrennes was holden as a reproch the which is manifest by the example of RAHEL of whome mention is made in this place who at the first was barren and of other matrones as wee will shew afterwardes REBECKAES parentes GEN. 24. blessed her at her departure saying growe into thousand thousands thy seed possesse the gate of his enemies The prophet singeth PSAL. 128. thy wife shalbee as the fruitfull vine on the sides of thine house thy children like the Oliue plantes round about thy table The fruitfulnes of married folkes is also mentioned amongest the blessings of the Lord in the lawe But that which is spoken of the multitude of children must be vnderstood of them which are obedient godly and of good disposition for degenerate children are rather a cursse holy children are the seminary of the church and common wealth And as the multitude of children so the multitude of men ought generally to be reckoned amongest Gods blessings But many nations are so straight thou sayest that men cannot well liue in them I aunswere that is rather through the fault of the men then the straightnesse of the land when as they haue no regarde of frugalitie amongest them Thus much oâ— the first blessing or petition Secondly they wish vnto them plenty of riches and substaunce saying and that thou mayest obtayn get or increase riches in Ephrathah that God would blesse their labour whereby they mighâ— honestly get necessarie riches that they should not be compeld to begge they meat or suffer penurie Riches are needfull for the preseruation of the familie Neyther is it vnlawfull for men to bee diligent in gathering theÌ„ whereby they may maintaine themselues and their families Concerning the which matter there are many sentences and precepts written in the Prouerbes of SALOMON But we must take heede taht we do not attribute the encrease of riches to our wisdom and diligence but rather to the blessing of the Lorde For his blessing or fauor maketh riche Prou. 10. All our labours are in vaine vnlesse the Lord giue successe Luk. 5. The Apostles laboring al the night tooke nothing but letting downe the net when Christ commaunded they enclosed so great a multitude of fishes that the net brake Riches must not be sought afterwith an insatiable de sire psa 62. If riches increase set not your heart thereon c. Some doe gather riches by right and wrong but they are cursed riches whiche profite not their house but rather ouerthrow the same But if thou hast no riches or at lest very small remember that which SALOMON sayth Prou. 15. Better is a little with the feare of the Lord then great treasure trouble therwith 17. better is a dry morsell if peace be with it then a house full of sacrifices with strife 16. Better is a little with righteousnes then great reuenues without equitie Others do translate these words that thou mayest become mighty doe worthely for Chail hath many significations in the Scriptures as strength of body of the minde riches and wealth also an armie and multitude of people before in the third
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
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
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