agarne out of the countrie of Moab will sell a parcell of land which was our brother Elimelechs 4 And I thought to aduertise thee saying buy it before the assistauntes and elders of my people If thou wilt redeeme it redeeme it but if thou wilt not redeeme it tell me for I knowe there is none besides thee to redeeme it and I am after thee Then he aunswered I will redeeme it WE haue hitherto heard of diuers troubles and afflictions wherewith NAOMIE and RVTH were afflicted nowe next we shall heare how their conditioÌ„ was changed into better For after that BOAZ a wealthie man married RVTH both of them abounded in thinges necessarie for the sustenance of life But the holy Ghost doth keepe this order in this chap. First BOAZ doth trie before the Iudges the god will of the kinsman whether hee would buye the little field of NAOMIE whether he would mary RVTH according to the law Next he refusing it BOAZ married RVTH therefore all the people and the elders reioiced at theÌ„ Thridly when he had begotten his first borne son the womeÌ„ blessed NAOMIE his graund-mother Fourthly the genealogie of BOAZ is described This chapter is replenished with much doctrine as we shall heare God willing in their places And first we see that godly men may be raysed by the grace of God out of great pouertie and lifted vp vnto great honors BOAZ sayd vnto RVTH asking marriage that hee would marrie her if the nearer kinsman would not marry her The next daye hee sate in the gate as a chiefe Iudge according to the opinion of the Hebrues who sayd that he was IBSAN the Iudge and when the kinsman came by of whoÌ„ he had spoken to RVTH by chaunce or rather by the prouidence of God hee commaunded him to come to him and sit downe and by and by hee called ten elders and he commaunded them to sit downe and he sayd open his cause As concerning the phrase He sayde no such one come hither and sit here The Hebrue wordes Almoni Peloni signifie nothing but are onelye put in stead of some proper name whiche wee leaue out eyther because it is known or do not remember it or because we wil not name it the Gretians doe call o deiâ—as Some men doe thinke that his name was not conceald without the prouidence of God for that he was not worthie to be remembred of good men for that he despised to rayse vppe the name and seede to hys brother The olde Hebrues did â—it in iudgmeÌ„t in the gates or about the gates of the Citie all men beholding and hearing those thinges whiche were done as this daye also in manie places publike iudgementes especiallye of lyse and death are exercised openly They doe alleadge this reason wherefore the Senate is holden in the gate that euery man might quickly finde the place that the country men needed not to go into the Citie and spend muche there and that euery one might goe to theyr houses theyr busines being ended Furhtermore that many witnesses may be easily gathered of them that goe out and in Or the gate is simplie takeÌ„ for the court The Chaldeans do translate at the gate that is to say the house of publike iudgment at the court peraduâ— ture because those houses had great gates The Romaines gathered their counsels for the most part in the temples Hee called together the Elders The Hebrues do call Zacan Iudges of their age as the latines doe also call them Senators and fathers amongest the Gretians also the senate is called Gerousiâ— from a worde that signifieth age They choose for the most part the Senate by whose councell the common wealth is gouerned of the elders which seeme most fit for this matter For they know many thinges and haue learned manie thinges by their owne hurt Next they are not so carryed by theyr affections as youthes but they doe administer thinges with mature counsell Furthermore when they are near to death they thinke or at least ought to thinke that they should do nothing agaynst publick iustice and religion for shortly God will take an account of their deedes and sayings WheÌ„ PISISTRATVS the tiraÌ„t asked SOLON what encoragement he had that he did withstand him so sharply he answered old age Valerius maximus writeth of Cesselius that when he did not obey the Triumuerie did speak many thinges freely against CAIVS CAESAR his friends warned him that hee should take heed to himselfe he sayd there are two thinges which doo make mee verio bold namely olde age and want of children It is said that those elders sate down By sitting down is signified that Iudges ought to be of a mind quiet peaceable and calme not to be troubled with affections and that attentiuely they shuld heare them which plead in the court not with a wauering mind SERVIVâ— noteth lib. 9. Anei In antient time men vsed this phrase to sit for to aduise to care for and to consider of After propounding the cause he said NAOMIE doth appoint to sell the field of ELIMELECH our brother the Hebrues doe call cousins brethren therefore I would bring it to thy care that is shew it to thee that if thou wilt redeem it according to the law of kindred in the presence of the dwellers hereabout and of the elders of my people thou mayst redeem it because there is none neerer and if it doth not please thee to redeeme 〈◊〉 I would thou shouldest tell me he by and by aunswered I wil redeeme BOAZ addeth presently that he must also marry RVTH if he will haue the land The Iewes had their peculiar lawes of Inheritances and successions NVM 27. and 36. chap. the land of Israell was deuided into 12. Tribes of which euerie one of them had their possessions which God would not haue mingled and the inheritances of one to be transported to another The fathers being dead the children succeeded in the inheritaunce The sonnes ought not to marry wiues out of their owne Tribes the daughters also ought not to marry others out of their own tribes If any man dyed without Children the brothers did succeed but if they had no brothers the kinsmaÌ„ LEVI 25. chap. no man ought to sell the inheritance of his possession but if anie man be poore and be constrained to sell his grounds he ought to offer it to hys kinsman if they will not then to some of that tribe but in the meane season the seller hath gotten mony he may alwayes redeeme it from the buyer â—length the possessions returne to their old maisters in the yeare of Iubily Lyâ—â—noâ—eth vpon this place that women dâ—â— not inherite but if a wife remayne after her husband be dead without children she was to haue part of the inheritaunce to maintayne her selfe And shee might sell as much as was hers and so it is sayd that NAOMIE would sell after the same manner that part of the ground of the field which was left her by her
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
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
menne thinke the meaning is hee shalbe called the sonne of the dead and the inheritaunce of the dead shall pertaine to him And if the man will not marrie his kinswoman thē let his kinswoman go vp to the gate vnto the elders and say my kinsman refuseth to rayse vppe vnto his brother a name in Israell hee will not doe the office of a kinsman vnto me Then the Elders of his Citie shall cal him and commune with him if hee stand and say I will not take her Then shall his kinswoman come vnto him in the presence of the Elders loose his shooe from hys foote and spit in his face R. SOLOM doth interprete it before him and so bring shame to the vnthankefull man and answere and say So shall it be done vnto that man that will not build vp his brothers house And his name shalbe called in Israell the house of him whose shooe is put off This lawe hath manie points First If a brother doth dye without children his widowe ought not to marry a straunger that is a man of another familie but to a brother or to another kinsman of their former husband and one refusing let another succeede who is moste nigh as it appeareth by this booke Secondly the first son which was borne of her ought to be called according to the name of the dead brother succeed in his inheritāce 3. If the brother of him that is departed shall refuse to marry his widow she ought to shew that to the Iudges that they should admonish him of this lawe and perswade him by diuers meanes whereby he may be perswaded to marry her 4. If he cannot be perswaded to these thinges that widow shall openly come and vnloose openly his shooe and spit in his face as if it were to note him by this publike ignominie Some men doe thinke that these ceremonies doe signifie that she was at her owne libertie after this and had power to marrie whom she would Also there was an olde custome before the lawe as it appeareth by the history of ONAN in the 38. of GEN. that the brother should raise vp seede to his brother without this cause it was not lawful for a brother to mary the wife of the brother that is dead For there was a law against this kind of incest LEVI 18. and 20. chap. Where the degrees forbidden by God are noted If she had Children of the former husband it was also incest if a brother shoulde marry that widow Also in the newe testament S. Iohn Baptist doth greeuously rebuke HERODE because he defiled himself by keeping companie with his brothers wife he being yet aliue God sheweth the cause wherefore he made this lawe yet hee is not bound to giue vs an accompt of his lawes and iudgementes but such is his mercy that he doth oftentimes shewe to vs the causes wherefore he doth or commaund vs something Which of vs doth shew hys seruant the reasons wherefore hee biddeth him to doe this or that but what cause doth he render of this lawe least his name be blotted out of Israell least his family doe perisne and his inheritaunce be translated vnto other families If widowes should marry strangers and part of their goods should be translated into other families their inheritaunces should be scattered and brought to nothing their families should perish-thorough pouertie For oftentimes wee see it come to passe that good families are dispersed through pouertie but GOD would haue a distinction of tribes and families in Israell for the promises of the Messias who according to the fleshe should come of the 〈…〉 And it is very profitable to common wealthes if they haue olde and noble families amongst them for they can take in hand great matters which come of them and especially for the gouernment of the common wealthe For we willingly submitte our selues to them to whome the dignitie and the noblenes of theyr family doth bring authoritie Also they who haue noble auncestors will doe nothing vnworthy their vertue to bring themselues into infamie For new start vppe men doe eyther vse theyr gouernment wantonly or are hindred by the enuy of other men the whiche both the olde histories of the Romaines and the Greekes and other nations and also experience doe witnesse Therefore God would after this maner doe good to the common wealth of Israell that they might alwayes haue fit men who might profitably gouerne the common wealth But it oftentimes commeth to passe that the sonnes of noble men are faultie yet if a sparke of their parentes vertues shine in some of them the honestie of their auncestours and credite they had in common wealth doth get them great aucthoritie Furthermore this lawe doth prouide for widdowes for vnlesse this lawe did defend them many shoulde by and by be cast out of theyr houses which they haue gouerned well before but by that lawe it is lawfull for thē to keepe theyr husbands possessions if they marry the brother or the kinsman of hym that is departed Also Gods will was to preuent the disorders of Brethren Some doe oftentimes wishe the death of their brother that they might possesse their inheritances but this cannot come to passe except the brother doth dye without children Also this lawe doth admonishe others of their dueties towards the dead least they suffer their names to be abolished Aphricanus noteth an other cause of this law who as Eusebius witnesseth writinge of the genealogies diuersly reported by MATT. and LVKE amongest other thinges sayth those are accompted naturall successions which descend from a true seede or bloud and those are legall when a sonne being begottē by another doth possess For whē they had not yet the hope of the resurrection they did hereby immitate as it were a certain image of the resurrection least the name shoulde be blotted out through barrennes Augustine agaynst Faustus the Manich. lib. 32. cap. 10. Tom. 6. doth expound this law spiritually In that a brother is commaunded to marry his brothers wife that hee might rayse vp seed to him and not to himselfe and should call that childe which is borne to him by his name what other thing doth he shew in a figure then that euery preacher of the Gospell ought so to labour in the Church that hee might rayse vp seede to Christ for the brother that is dead who dyed for vs all and the seede which shalbe raysed vpp shall be called by his name c. some men do also thinke that it signifieth that they who are once numbred as Citizens of the spirituall Israell shall not perishe Christ in the Gospell sayth Reioice because your names are written in the kingdom of heauen And if any shoulde obiect whether could not their families be preserued by other meanes and those dangers auoyded c. I answer we must simply obey gods law who doth best know why wherfore he doth do all things This law continued long whether it be ceremoniall or iudiciall their
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
ioyned together by their parentes in some countries Afterwards when they be old either they do not agree or their willes are easily changed THAMAR the daughter in law of IVDAH did wayt vntill SELAH IVDAHS third sonne came to age that he might raise vp seed to hys ii brothers which departed without sons GEN. 38. Shee doth adde that she is moued and very much greeued for theyr troubles and that her sorrowe did increase Or she would say this it shoulde greeue me more than you if for my sake you shoulde come into any hard case Because the hand of the Lorde is gone out against me that is I am pressed of him with pouertie and other troubles what will ye do with me sith that I cannot prouide for your profite She is not so minded as they who when they are oppressed with euill doe wish all men to be oppressed with the same troubles do aduise for their own cōmoditie by other mens troubles Sometime manie men can prouide for their daughters children good marriages but they will not because they shall lacke their seruice and be at great charges I wil speake nothing of them who doe driue their children to filthines that they may in the meane season pamper their paunches NAOMI acknowledged that she fell into those daungers not by chance but she confessed that the hand of the Lord was stretched out against her for no afflictions fall out to the godly except God decreed to exercise them with the same the consideration of the whiche doth much auaile to perswade to beare all thinges patiently But what shee preuailed by this her speach we will shewe hereafter But thou doest aske wherefore shee did driue backe both her daughters in law offering their companie so willingly Was it not profitable that they shoulde be brought from idolatrie to true Religion as if it were to be deliuered out of burning fire I aunswere that NAOMIE earnestly desired her two daughters to haue bin conuerted to the worship of the true God but she would by her disswation trie their faith peraduenture she did sufficiently know theyr mindes For we may not trust their first motions especially being yong womē who will easely chaung their mindes yeeld some times to light temptations The wise woman feared least the matter peraduenture should otherwise fall out in a straunge land then they immagined and they then should by and by fall back to Idolatry how often do wee see men imbracing the Gospell when they doe not obtayne that which they dreamed of slide into errors to the great offence of others For it had bene better for those Apostaties as it is in the 2. PETER 2. neuer to haue knowne the truth then when they know it to fall away from that holy commaundement which was giuen to thē c. Christ him selfe in the 14. chap of LVKE doth commaunde them who will follow him to thinke what remaineth for them by two similitudes Also in the 9. chapter of LVKE he sayth after the hand is laid to the plowe we must not looke backe to thinges which are behind vs and in the 17. chap. hee putteth vs in minde of LOTS wife which was turned into a piller of salt they doe not well who will driue others to Christian religion by deuises or vayne policies For if afterwardes they vnderstand the matter to be otherwise then they heard they will prosecute true religion with deadly hatred we must deale with them with such arguments as are drawn out of the word of God How much then doe they offend who doe driue men to the profession of false religion with promises deceites threatninges and tormentes 23. MATT. Woe saith he be vnto you scribes and Pharisies for ye compasse sea and land to make one of your profession and when he is made ye make him two fold more the childe of hel than you be Because they who were of their sect were instructed by thē to this that they shuld be cruell enemies to Christ. There are some at this day who doe study to bring the Iewes to their religion cast thē into greater dangers teaching thē against the lawe prescribed to them of God to worship Idols and beleeue in a MESSIAS made of bread c. Also no man is to be forced to those things from whence he cannot returne A young man is not to be driuen vnwillingly to take a wife nor a Virgine to take a husband for consent is required in marriages Much lesse are they to be driuen to liue alwayes sole with entisementes or by craft or by force or threatninges If NAOMIE should haue had sonnes yet shee woulde not haue her daughters in law to tarry till they were men for the danger of the same but now she wished them good marriages much lesse shee would that they should vowe to liue alwaies widdowes being in their flower of youth In the counsell that was holden at Cesaraugusta it is recorded that Virgines were not to be accepted if they hadde vowed to GOD except it could be prooued that they were 40. yeeres old c. Afterwardes they were taken in at 30. yeeres of age all religion being ouerthrowne and at last all were taken how young soeuer they were no exception The Apostle 1. TIMOTHIE 5. chap. doth commaund widowes not to be taken to the seruice of the poore vntill they be 60. yeeres old and young widowes to marry and to haue children and be house-keepers c. At this day snares are laid for children of tender age For many whiche were more fit for marriage are thrust vnwillingly into Monasteries and of this are many monsterous wickednesses begotten It is not onely a sinne in that that simple young ones are put in the Monasteries but this whole kinde of life as it is this day in vse is against the holy Scriptures Though men may see and vnderstand this yet doe they defend their inuentions obstinately But if anie will contend that NAOMI did therefore perswade them to returne into theyr countrie that they might liue better amongest their acquaintance than amongest straungers not that shee would trie their mindes We aunswere that she if the matter was so did sinne no lesse than they which perswade thē which are willing to forsake their country at this day where they cannot worship Christ as they desire and exhort them that they shoulde not doe so but beleeue in the heart what they list it is no matter what they doe beleue so that they beware of grosse crimes and obey the Magistrates and waite for better times c. For Christ doth require a publicke confession of them that beleue in him MATT. 10. chap. Wee ought to further the kingdome of heauen look to winne others yet wee must doe it wisely and not rashly and euery man ought especially to apply to instruct theyr children and houshold rightly in true Religion The 6. Sermon 14 Then they lift vp their voyce and wept again Orpah kissed her mother in law but
ouer the reapers IOSEPHVS calleth him Agronomon of RVTH what shee was or whose wife or daughter she was This he did not aske as some youthes doe that they might offer them some villanie but because he saw that she was a straunger and painful The Bayliffe answered shee is that Moabitesse which came of late with NAOMIE and he gaue her great prayse hee little thought that she should haue bene his wife but see how wonderfully GOD bringeth it to passe As touching that BOAZ appointed a seruant ouer the reapers who shoulde prescribe to euery one of thē their taskes see that they did euery thing in order without doubt an honest man all housholders ought to followe it For vnlesse that in great families euery one knowe what to do or haue theyr ouerseers and guides they may haue theyr things very negligently done as order is required in an armie euen so in a houshold That seruaunt did marke RVTH so diligently that hee coulde aunswere his maister to that hee did aske so ought all seruants to marke diligently euery thing that appertaineth to them that they may giue an account of euery thing to theyr maisters This also must be noted diligently that he praysed RVTH He doth not as the enuious disprayse and lessen those thinges which are praise worthy in her Neyther doth he hate her because shee is a stranger nor reproch her for it They are to be praysed for their vertues who are worthie of prayse vertue must not be hated Oftentimes the poore men being commended to the rich by theyr seruauntes they receaue great commoditie by them This kinde of duetie is required of vs that if wee cannot helpe the godly by our owne riches or councell at least let vs entreat others to doe for them which wee may doo without our hurt But he doth shew two things of RVTH which are worthie of prayse and are to bee followed of vs. The one that shee did aske leaue of them to gather eares The law of MOSES doth graunt straungers and widdowes by name to gather eares yet she would not by that warant gather eares in the field without the owners good will There are many who against the minde and wil of the owners and agaynst the law of God and man do go into other mens fieldes and by theft and rapine take awaye their fruite and destroy their hedges and doe them great hurt The other thing for which she is commended is that she was painfull and diligent from the morning vntil this time namely she plied her labour to the mid-day By and by assoone as she had eaten she returned to her labour sauing shee tarried a litle in the house MVNSTERVS enterpreteth it except she eased her selfe in the house The Tigurine translation sayth that she sat a while in the house Some doe vnderstand it that she taried in the house not a moment The old interpreters and Septuagintes wer of this minde Others doe think that she stood still and rested not but when shee went home or taried in the tent which perhaps they had in the field to take the shadow and to recreate them in Those Countries are very hote in the time of haruest shee was not of the number of those women which walke idelly in the streets and look the whole day through the windowes but rather she was such a one as SALOMON speaketh of in the Prouerbes of whome amongest other thinges he saith that she laboureth day and night this ought to be more accompted of in women then bewtie There are this day fewe children or hired seruauntes which will work so hard as she did The 11. Sermon 8 Then sayd Bohaz vnto Ruth hearest thou my daughter go to none other field to gather neither goe from hence but abyde heere with my maydens 9 Let thine eyes be on the field that they do reape and go thou after the Maidens Haue I not charged the seruauntes that they touch thee not moreouer when thou art a thirst go vnto the vessels and drinks of that which the seruauntes haue drawne 10 Then shee fell on her face and bowed her selfe to the ground and sayd vnto him how haue I found fauoure in thine eyes that thou shouldest know me seeing I am a stranger HOW BOHAZ did talke with RVTH and how shee behaued herselfe towardes him is heere declared BOHAZ talketh with her friendly according to his age and estate hee calleth her daughter for hee was olde and one of the elders and gouerners Where the scripture commaundeth sonnes and daughters to reuerence their parents it meaneth amongest others them that are yong whose duety it is to reuerence the elders and especyally the magistrates Next he commaundeth her that shee go not into an other field to gather eares For peraduenture least she should be troublesome to him shee would not onely gleane in his field but in others also but hee vnderstanding that she was a notable woman was willing to do her a good turne hee doth not send her ouer to others as some vse to doe which when they colde easilye and ought to helpe their poor kinsmen cast this care from them He doth commaund her that she goe not out of that place wherein she was to another but accompanye his maydens and followe them partly least shee should haue any wrōng being alone in any of his groūds from the which his seruaunts might easily defend her partly if shee were with those his seruauntes shee might gather eares with lesse trouble which did without doubt passe the time by pleasaunt talke sportes and songes For it is profitable that men that are sad and troubled be conuersant and talk with others and as muche as they can let them auoyde solitarines Hearest thou my daughter to wit that which I haue commaunded thee doe not gather in any other mans field then mine The Germaines do also say hast du es ghort when as they do earnestly commaund or giue any thing in charge to others Further he promiseth her defence against his seruaunts is not this saith he most certain I haue commaunded my seruaunts that they touch thee not The Hebrues doe vtter by an interrogation that which they woulde vehemently affirme Afterward cap. 3. vers 5. My daughter doe not I seeke thy rest that it may be well with thee 1. SAMVEL 10. chap. Is not the matter so as I told thee that god hath annointed thee to be gouernour ouer his inheritance 1. SAM 23. The Ziphians the traytors sayd vnto SAVL doth not DAVID dwel with vs in the fortes and wood So I vnderstand that saying of the woman of IOHN 4. is not this the Christ certainly it is Christ. In haruest and vintage great libertie or rather licence is giuen to workemen for the ease of their labours but sometime they doe abuse theyr libertie they doe handle many shamefast and chaste virgines very filthily and doe many thinges insolently his seruauntes might haue done the same therefore hee doth promise her that he wil
the fire least it be burnt NAOMIE had rather her daughter in-law should stay at home but because necessitie droue her to runne into the fieldes shee commaundeth her to ioyne her selfe in companie with mayds not with men Maidens cannot alwaies stay at home they are constrayned sometimes to goe to markets sometyme to take long iournies but they are to be exhorted that they doe not this alone but that they ioine themselues with honest companie in their way let them shunne talke with wanton young men or drunkardes or suspicious places especially in the night let them keepe themselues at home And let them not onely flee from euill but also from the outward appearance of euill For if they fall into the suspition of whoredome or adultery they cannot easily clear themselues If they be accused of theft the theefe being taken their innocency is shewed to all men but this is farre otherwise S. PAVLE in the 2. chap. to TITVS The elder women likewise as hath bene spoken before of olde men that they be in such behauiour as becommeth holinesse not false accusers not geuen to much wine but teachers of honest thinges that they may instruct the yonge women to be sober minded that they loue their husbands that they loue their children that they be discreet chaste keeping at home good and subiect vnto their husbandes that the word of God be not euill spoken of Hee saith it is not inough for olde women to liue well but he cōmandeth them to frame the youngers to vpright life both by wordes also by the example of theyr lyfe There are some which talke with men resort to daunces and banquettes saying that by this meanes they may get themselues husbands but this is a dangerous way and not allowed of honest and godly men RVTH regarding her chastity doth ioin her self to the maidens teaching daughters by her example to obey the good counsels of their parentes which many doe not willingly but because they are hott and are carried away with their affections they had rather hearken to flatterers afterwardes falling into manie troubles they repent and doe bewayle their lotte too late But those which suffer themselues to be gouerned of the elder they doe finde plentifull fruites of theyr obedience Shee kept companie with them vntill haruest was done Cōtinuance at one work is praise worthy and that a man may become constant it auaileth muche in young yeares to bee accustomed to laboures They which shift from one labour to another do take paines for a little profit She returned vnto her mother in-law or was in companye with her euerye night for it becommeth mayds to be at home at night and no other where she would not that her mother in-law shuld bee greeued for her Let not children through their night wandering throwe their parents into sorrow whose sleepe otherwise they do often breake She remayned with her seeking for noe other host At this day many will not willingly bee with their mothers much lesse with their mothers in-law What if they should nourishe them poore maydes whiche will not remayne with theyr kinsmen but had rather liue more at lybertie out of their sight and to wander whether their minde carries them are not well reported of But let maydens so behaue themselues that their kinsefolkes or they which are of their affinitie shoulde haue no iust cause to forbid them or cast them out of their house CHAP. III. The 16. Sermon 1 Afterward Naomie her mother in-law said vnto her My daughter shall not I seeke rest for thee that thou mayest prosper 2 Nowe also is not Bohaz our kinseman with whose mayds thou wast behold he winnoweth barly to night in the floore 3 Washe thy selfe therefore and annoynt thee and put thy rayment vppon thee and get thee downe to the floore let not the man knowe of thee vntill he hath left eating and drinking 4 And when he shall sleep mark the place where he layeth him downe and go and vncouer the place of his feete amd lay thee downe and hee shall tell thee what thou shalt do THIS chapter doth consist of three especiall partes In the first the councel is contained which NAOMIE gaue vnto RVTH how she should procure BOHAZ to be her husbande in the other is sette downe how RVTH obeyed her mother in-law and what she obtayned how she was accepted of BOHAZ and sent away in the third how she returning vnto her mother in law shewed to her all thinges orderly which befell vnto her Many things are contained in this chapter which pertayn to making of marriages in which the greatest pointes of our happynes or vnhappines in this life are contayned As concerning the councell of NAOMIE first shee did promise RVTH her helpe that she would prouide for her a good marriage I seeke rest sayth shee for thee for so shee doth call marriage She doth adde that it may be well with thee the meaning is I will ioyne thee with a good and a meet husbande that thou mayest know where thou shalt tarrye and that thou mayest hereafter gett thy liuing without so great labour She doth not promise her an idle life abounding with delightes shee doth not say that she shalbe without all troubles of which this worlde is full to the mitigating of the whiche the Lorde hath appoynted marryage GEN. 2. The Lord sayth it is not good for man to bee alone let vs make him a helpe God will that it be wel with them and that they haue rest Yet many through their own faultes do procure themselues great trobles as when they do norish suspicious ielousies c. Also marriage hath troubles belōging to it especialy wher there be many childrē yet they haue mo trobles who dispising this institutution of God doe wallow in whoredomes and addulteries NAOMIE doth not aduife her that she should liue a sole life For it was better that a straunge widdowe should marry with some one of the people of God Heere is an example of gratitude propounded to vs in NAOMIE In the first chapter she doth wish for a happie marriage for both her daughters in-law now that occasion is offred shee omitteth nothing that shee might prouide a good husband for her who had deserued so well of her There are some which will be marueilous liberall onely in promises but they doe nothing indeed oftentimes when they may benefite theyr friendes without troubling themselues they wil not doe it but if others doe it they will enuy them Next let parentes learne to prouide husbandes for theyr daughters and wiues for their sonnes for this care belongeth to them Children ought not in this matter to follow theyr own wicked affections but to vse the counsell of their parentes Let not parentes tirannically constraine theyr children to many against theyr will NAOMIE doth conferre with RVTH her daughter in-law of marriage Marriages to which children are vnwillingly driuen haue seldome happie endes The maner is after set downe howe NAOMIE procured
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
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
hunger Howe oft doe children with theyr crying breake their parents sleep How oft are the parents made afraid through sundry and sodayne falles of their children Say not therefore that they are froward and complaining thinke rather what thou hast bene and what thou shalt be through the weakenesse of age if the Lorde graunt thee to liue many yeeres The Ethnickes haue many notable examples of the pietie of children toward parentes What an example is it of that daughter which with her owne milke norished her mother in prison of whom Valerius Maximus maketh mention Pausanias lib. 10. writing of them which wer called the godly Cataneans sayth when the fire burnt hotly out of Aetna into Catana a Citie of Scicilea which was at the foote of this mountayne they made no accompt of golde siluer but flying away this man tooke his mother on his shoulders that other bare his father But because they went not away with speede the flame hasting the fire ouertooke them but they cast not away theyr parentes so Therefore they say that the flames parted in two and passed ouer both the young men also the parentes not hurting them at all He sayth that these men in his tyme wer greatly honored of the Cataneans The Storkes also doe shewe kindnesse vnto theyr dammes when they are old here of Antipelargein is taken for to make a recompence Amongest Christians thou shalt finde children which hauing aboundance of wealth doe yet reiecte theyr parentes and yeeld them not wherewith to slake theyr hunger Often times the daughters woulde willingly doe theyr dueâ—e but the sonnes in-law will not suffer it in like maner the sons would doe but the daughters in-lawe shew themselues very straight of whom that cannot be sayde which these women doe speake of RVTH that she is to her mother in-law better then many sonnes The sonnes doe oft excuse theÌ„selues by theyr pouertie but yet they doe follow the cups and do most sumpâ—uously against all order apparell themselues and are at manie vaine expences If the parents haue many children they are sent vp and down from one to another especially if they haue milked their mony from them before therfore they doe wisely which keepe their goods to themselues and giue them not to theyr children SIRAC 33. chap. Of this that it is sayd that RVTH is better vnto her then seuen children we do gather this comfort that we wanting the helpe of children God can easily rayse vppe other men who may doe vs more good then our owne who ought especially to prouide for vs. Daughters in-lawe doe also learne agayne by this example how they ought to behaue themselues towardes theyr mother in-law Lastly women doe learne what and how they ought to speake if they doe carry children to baptisme â—and doe visite women lying in childebed namely they shoulde geue God thankes for hys benefites which hee bestoweth vppon them and pray vnto him that the children may be religiously brought vp and serue God and not talk of matters that are light or scurrilous The. 27. Sermon 16 And Naomie tooke the childe and layd it â— her lap and became a nursse vnto it 17. And the women her neyghboures gaue it a name saying There is a childe borne vnto Naomie and called the name thereof Obed the same was the father of Ishai the father of Dauid THERE are three thinges contayned in these wordes first NAOMIE was the boyes nursse next the women called the boy OBED thirdly that he was graundfather to DAVID the king It is written that NAOMIE tooke the infant and layd it in her lap and imbraced him with great ioy for so we see it commeth to passe that graundfathers and grandmothers doo oftentimes loue their nephues and neeses better then their own children Shee became the boies nursse not that she gaue him suck but she gaue him meate drinke and washed him c. As concerning the worde meiaenkâ—th a nursse that is deriued of iâ—nak to sucke in Hishil to geue milke as shee which geueth the infante milke GEN. 22. Wee read of REBECKAES nursse GEN. 35. of DEâ—ORA a nursse 2. REG. 11. Omaeneth for a nursse 2. SAM 3. His nursse tooke him is deriued aman to nursse to bring vp meialaedeth a midwife of â—alad to bring forth because she helpeth her that is in trauell And though that she had now an aged body and therefore not fitte for labours yet shee would not leade an idle lyfe but did what shee could Let olde woemen follow this example let them take care of children teaching them godlinesse and withdrawing them from vices 1. Tim. 5. If anie wido we haue children or nephewes let them learn or rather as Caluin translateth it let them teach for Manthanâ—in signifieth both to teach and to learn their children or nephewes to shew godlines towards their owne house and to make a mutuall recompence to their elders for this is acceptable before God Out of this that God gaue RVTH so great ioy partly by matching her with so notable a husband partly by giuing her a man-childe wee are taught that God doth sometime euen in this lyfe blesse those children which doe honour theyr parentes RVTH was faithful towardes her mother in-lawe therefore God hath graunted her a blessed and a quiet marriage much riches and great renowne Therfore O ye children deale well with your parentes geeue them those thinges whiche are necessary for them and prouoke them not to wrath Next wee doe gather that God can easily restore to perfect estate men be they neuer so much afflicted Hee doth not onely for a time vse to ouerwhelme his children with the crosse but afterwardes hee doth suffer them againe to come out of it These widowes were a long time in a poore estate but nowe God doth exalt them both hee geueth to NAOMIE a sonne in-law and of him a nephew to nourish her As after great tempestes there commeth a calme after a sharpe winter in a pleasaunt course there followeth a delectable spring so ioy followeth sorrow But God tempereth it with some trobles least we shuld wander out of the way of saluation The sacred history is full of publicke and priuate examples therefore in aduersities let vs not be vnpatient but lâ—t vs comfort our selues with the consideration of such like examples The neighbours sayd that there was a sonne born to NAOMIE but NAOMIE was not his mother but RVTH her daughter in law but they speake in this maner because the graundmothers are as mothers to the nephewes Those sonnes are also accompted their children which haue adopted theÌ„ Or it is such a phrase of speeche as that in ISA. 9. a childe is giuen to vs. And also in LVKE 2. This day a sauiour is born to you in the Citie of DAVID which is Christ the Lorde and this is for your good They called his name OBED OBED signifieth a husband-man a seruaunt a tiller There is noe cause expressed why they called him by this name It
thing which shall bring no profite to them that read it It is true that one place is more profitable then anotheâ— as one fielde is more fruitfuller then another and one riuer hath more 〈◊〉 in it then another but ther is nothing iâ— the scriptures that is without vse thogâ— it may seeme at the first sight to be altoâ—gâ—ather vnfruitfull Mettalls lye hid â— hard stones wholsom hearbs are founâ— in sluttishe places small pieces of gold are sometimes seen and precious stone lye hid amongst the barren sand Aristoâ—tle lib. 1. cap. 5. De partibus animaliâ—â—â— wâ—â—teth that of al natural things there is noâ—thing so vile abiect that bringeth no some profit vnto men For the works oâ— nature are not wrought in vaine but aâ— things are made for some ende In thiâ— place I remember Heraclitus Tarenâ—ous who when he lodged in a certainâ— shepheardes cottage cried out as it â— sayd come in hyther for here also aâ— gods The same may ought to be spoken of those places of the holy scripture which seeme to bee altogether barren â— for they haue sometime an euidenâ— anâ— profitableâ—vse This catalogue of the 〈◊〉 may peraduenture seeme to many â—o be vnpleasaunt and vnprofitable as â—hat which onely containeth an idle â—aâ—ologue of names But for this cause â—as this whole booke written nameâ—y that wee might knowe the geneâ—â—gie of DAVID and so consequently â—f Christ who was peculiarly promised â—nto him And truely this catologue is of so great moment that MAT. Lvc. translated the same word for word into the genealogie of Christ. For the scope â—f the Euangelists and Apostles is this â—hat Iesus is the Christ that is the king â—nd high priest of all true beleeuers â—herefore it behoued them to shew that â—ee was come of them to whome hee â—as promised For the holy Ghost preâ—â—ntly from the beginning of the world â—ligently declared of what parentes â—hrist should come God promised our 〈◊〉 parentes ADAM and HEVAH when â—ey should be cast out of Paradise that â—e seede of the woman that is the â—ESSIAH or Christ should breake the â—â—d of the serpent And the line of Christ descended not by Caine but by Seth to Noah Hee had three sonnes but the line is drawne from Shem to Abraham from him it descended not by Ismaell but by Isaac the promised sonnâ— afterwardes not by Esau his first born sonne but by Iacob who otherwisâ— was called Israell Hee hauing tweluâ— sonnes at his death by the inspiration of the holy Ghost he foretolde vnto Iudah that he should haue the kingdome the scepter or rodde that is the kingly power should not depart from his tribâ— nor a scribe or a lawgiuer the Chaldâ— interpreter translateth it a prince the Septuaginte a captaine all one sence that is inferiour Iudges shall not depart from his feet namely of the tribe of Iudah that is they shall not be taken away vntill Shiloh come that is the sauiour and Messias the olde Hebrues doe thus expound this worde but the newer oâ— latter of them doe woonderfully wreâ— this place and doe deuise most absurd senses least they shoulde be compelleâ— to confesse that the Messiah is come in to the worlde The Patriarcke addeth and the people shal be gathered vnto him that is the Gentiles shall also come vnto the MESSIAH and beleeue in him Though thys propheâ—ie seemeth to speake onely of the continuance of the kingdome of IVDAH and not euidently and plainly to say that SHALOH should come of the tribe of IVDAH yet other prophets did afterwardes expresly foretell the same For when as in the tribe of IVDAH there were many notable houses as CALEBS and others the Prophetes propheâ—ied that the MESSIAS should coâ—e of the house of IESEE and of DAVID But of DAVID there came most mightie kings after his family being as it seemed almost extinguished and ouerwhelmed yet God preserued him a light and foretolde that the Messias should come of IECONIAS DAVIDS nephew of his sonne IEHOIAKIM Hee begate SALATHIEL from whome the two Euangelistes doe draw the lyne of Christ vnto IOSEPH vnto whome was espoused the holy virgine who baâ—e Iesus Christ the king of kinges And in this place is the genealogie of the fathers crâ—wne from IVDAH the sonne of IACOB vnto DAVID PHAREZ and ZARAH being twinnes were the sonnes of IVDAH of THAMAR his daughter in law and his wife Gen. 38. By them are praefigured two sortes of people the Iewes and the Gentiles they went down into Aegipt with their father and there PHAREZ begat ESROM 2 ESROM was the sonne of PHAREZ Gen. 46. He went downe into Aegypt with his father his grand-father as also HAMVL his brother did Ge 46. of whose posteritie there is nothing recorded vnlesse that the familie of the HAMVELITS tooke theyr names from hym Num. 26. 3 RAM who in the booke of the Chronicles and by the Euangelistes is called ARAM was the sonne of ESROM borne in Aegypt after the death of IACOB 4 AMINADAE the sonne of RAM great graund-father to DAVIDS great graund-father was borne in Aegipt 5 NAASSON the sonne of AMINADAâ— graund-father vnto DAVIDS great graund-father hee went out of Aegypt with his father and after hym hee was captayne of the tribe of IVDAH in the wildernes where hee begate SALMON Num. 1. 2. 7. 1. Chroâ—i 2. It is doubted whether he was hanged together witâ— the other princes in the fields of MOAB for whoredome and the worshipping of Ball Peor ELISAH ARONS wife was his sister Exo. 16. Some doe write that ELIMELECH the Bethlehemite the husband of NAOMIE RVTHES mother in-law and NAASSON were brethren but LIRA saith that ELIMELECH and the father of BOAZ that is SALMON were brethren and so the other went before hym in one degree as he noteth vppon 3. cap. of this booke According vnto this opinion BOAZ and MAHALON shuld be brothers children which seemeth not to be true for then should there haue bene none neerer of kinne then BOAZ except hys brother if hee hadde anie for these two sonnes dyed without anie Children 6 SALMON who in this booke and 1. Chroni 2. is otherwise called SALMACH the sonne of Naasson graund-father to DAVIDS grand-father was prince in the tribe of IVDAH when IOSHVA entred the land of promise this man tooke RAHAB the Cananite to be his wife c. 7 BOAZ DAVIDS great graundfather hauing SALMON to his father and RAHAâ— to his mother tooke RVTH to hys wife The Hebrues doe say that hee was IESHAN the Iudge The Chaldei interpreter calleth him a righteous man and hee writeth that for his equitie the land of Israell was preserued from the inuasions of the enimies and deliuered from the famine by his prayers But from whence he hath this I know not 8 Oâ—ED the sonne of BOAZ and of RVTH the Moabite was DAVIDS graund-father 9 ISAI who by the Euangelistes is called IESSE was the sonne of OBED mention is made of him in the 11. chap. of the Prophet
ISAIAH Of this man the Christians are sometimes called Iesseits Hee was also called by another name NAACHAS that is a serpent 2. SAM 17. The Chaldei interpreter vpoÌ„ this chapter saith that he was therfore caled a Serpent because he was endued with great wisedome whereby hee auoyded the subtleties of the deuil Reinerus Rineccius a man very learned and diligent in booke of the noble families of the kings and priestes of Israell noteth that in his opinion Nahaz was another man and not Iesse For it might be that Abigail was DAVIDS sister of one and the same mother but not of the same father It is read that ISAI had eight sonnes 1. Sa. 16. vers 10. ISAI caused his seuen sonnes to come before SAMVEL he afterwards asked are there no moe children but these In the Chronicles Dauid is called Isais seuenth sonne whose names are these ELIAB the eldest ABINADAâ— SIMEAH who was also called SAMAH NATHANIEL RADDAI HOSEM DAVID The name of the eight sonne is not reckoned some thinke that he dyed in his youth and left no children behinde him others do thinke that IONADAB the sonne of Shimeiah or some other nephew was nombred amongst his sons He had two daughters Zeruia and Abigail Zeruia had three sonnes Ioab Abishai Asahel which are mentioned in the sacred historie Dauid names them after their mother the sonnes of Zeruia peraduenture because that their father was but a meane man Abigall had a sonne called Amasa of Dauid descended nineteene Kings Salomon Rehoboam c. The question is moued in this place how Salmâ—n Rahabs husband and Bohaz the husband of Ruth may bee ioyned togeather in two generations when as the course of the historie euinceth it from the first yeare of Iosuah wherein they thinke that Ierico was taken and Rabab preserued vnto the time of Ibsan whom they will haue to be Bohaz the sonne of Rahab so likewise vnto the times of Eli wherein Iosephus writeth that this RVTH came with NAOMI to Bethlehem manye yeares were past between I do simplie answere that it doth not euidently appeare by the holy scriptures how many yeares after the taking of Ierico were past before Salmon married Rahab and when he begate Bohaz of her or when Bohaz married Ruth so likewise whither this Bohaz was one the same with Ibsan the Iudge and therfore it is not necessarie that with some of the Hebrues and Lyra we shuld imagine three Bohazes which shuld successiuely follow one another as the grandfather the sonne and the nephew which three should be coÌ„prehended vnder one name Furthermore it is no absurditie if we should say that God prolonged the life of Salmon Bohaz for many yeres as he did also many others of the fathers after the stood But it is to bee obserued that in the catalog of the genealogie of Christ many heynous sinners are rehearsed Iudah the father of Pharez committed manye grieuous offences Naasson was defiled as some thinke with whoredome and with the abominable worshipp of Baal Peor Rahab the mother of Bohaz is expressely called a haâ—lot both by Paul Iames. But this came to passe by the prouidence and will of God that Christe should come of such parentes lest anye man should think that this was wrought through the merits of the Patriarks and also for the comfort of sinners lest they should fal into dispair but might know that hee came for sinners according to that saying 1. Tim. 1. This is a true saying Iesus Christe came to saue sinners c. God will be mercifull vnto theÌ„ through his sonne if they repent The mother of Phares and also the mother and wife of Bohaz were heathnishe women which were conuerted to the worshippe of God And it pleased the sonne of God to come of them that not onely the Iewes but also the Gentiles might haue hope to obtayne saluation through Christ who came also of the Gentiles and that for their saluation the Iewes are ioyned togeather with the Gentiles in Christ the corner stone The which the Iewes would hard â—y bee perswaded vnto at the first Yea euen the beleeuers of the Iewes and the Apostles themselues abhorred to haue felowshippe and company with â—he Gentiles Therefore God sending Peter to Cornelius the Centurion hee taught him first from a vision from heauen that he should not abhor his companie And in that God exalted Dauid to so great maiestie being born of parents of so meane estate for though he came of so noble a familie yet his father was a husbandman hee did it to make hys mercy and hys power knowne DAVID himselfe in the 113. psal sayth that God lifteth vp the poore out of the donge that hee may sitte him in the seate euen with the princes of his people IOSâ—PHVS concluding this history sayth in taking in hand to expound the historie of RVTH it is necessary to set forth the power of God for this is very apparent that God lifteth vpp of the basest of the people vnto great dignitie euen as hee did with DAVID himselfe who came of such parentes We doe also see by the wordes that the Anabaptistes are farâ— out of the way which deny Christiaâ— the reading of the olde testament wheâ— as those thinges which appertayne vnto our saluation are thoroughly set down in the newe for who can vnderstand these wordes in MATTHEVV BOAZ begat OBâ—D of RVTH except hee hast read this booke and in that he sayth of RVTH which was a Moabite there is no small mistery contayned for the Euangelist declareth that Christ woulde be borne of the Gentiles and that for their sakes But here is a bad errour whiche wee shoulde confute in many wordes Some doe make BOAZ a figure of the Messias and RVTH of the Church the spouse of the Messias I doe not denie but that hee with his spouse is diueâ—sly figured in the scriptures but I had rather follow the simple and literall meaâ—ing of the place c. They which doe delight in allegories let them seek them else-where Thus hitherto I haue expounded vnto you thâ— booke of RVTâ— out of the 〈…〉 many lessons â—ut it is noâ—â—fficient to heare and to â—ad these and other such like except we endeuor to heare with profite and to â—rame our liues according to the rule of the word of God For the seruant which knoweth the wil of his master and doth it not shalbe beaten with many stripes Therefore let vs earnestly praye vnto God most mercifull and mighty that he would vouchsafe to open our mindes that we may not onely vnderstande his oracles aright but also that wee may vse them to the confirmation of our fayth and amendement of our life FINIS The 〈◊〉 this 〈◊〉 〈…〉 〈◊〉 partes â—he scope The profite The deuision of the chapter The 〈…〉 A famine