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
shoulde vse many wordes in this place BOAZ first concluded the matter with his kinsman We vse in other contractes to consider of all things thorowly there is more neede of great care in marriage Also we must beware in contractes that we doe not anie thing deceitfully And it is good after marriage is contracted not to delai the mater ouer long for many dangers which may arise of the same but to confirme it openly He affirmeth by an othe that he will marry her if the other refuse it It is also read of other Sainctes that oftentimes being not required they vsed othes in weighty matters This is to be noted against them which doe altogether reiect an othe He sweareth that hee might put her out of doubt But vnlesse there were a greater religion of swearing in the old time thē is nowe truely hee could not haue put her out of doubt For sometime euen great Princes doe deceiue others thorowe swearing and oppresse them before they be aware That which BOAZ promised he thorowly performed He commaunded her to sleepe vntill morning he would not haue her in the night to wander in the streetes It is the part of women in the night time to stay at home for many dangers which may befall them Also it is very profitable for youths to be kept at home in the night for the night doth yeelde many occasions of great euils Let them spend their time at home in reading or other honest exercises The. 19. Sermon 14 And she lay at his feet vntill the morning and shee arose before one could know another for hee sayd let no man knowe that a woman came into the floore 15 Also he sayd bring the sheet that thou hast vpon thee and holde it and when shee held it he measured six measures of barly and layde them on her and she went into the Citie 16 And when she came to her mother in-in-law she sayd who art thou my daughter And she told her all that the man had done to her 17 And sayd these six measures of barly gaue be me for he said to me Thou shalt not come emptie vnto thy mother in-law 18 Then sayd shee my daughter sit still vntill thou know how the thing will fall for the man will not bee in rest vntill hee haue finished the matter this same day WE must diligently obserue the course of this historie for the better vnderstanding of this booke Wee haue heard in the former sermon howe BOAZ taking RVTH in the floore behaued himselfe towardes her nowe we shall heare of her dimission and returne to her mother in-law Yet first it is sayd that shee slept all night at his feet After the talke had betweene themselues of making marriage they contained themselues in their places If BOAZ had behaued himselfe otherwise then hee should truely the holy Ghost which did not passe ouer with silence the dronkennesse of NOAH the incest of LOTT the adulterie of DAVID the deniall of PETER and the sinne of MAGDELEN would not haue passed ouer this BOAZ doth not abuse the occasion offered him to fulfill his lust He doth teache vs by his example continencie and chastitie Wee read in prophane histories of great Emperours when they had vanquished Cities they would not see moste bewtifull matrons and virgins or haue them brought in their sight or being brought to them though they looked vppon them yet they did gouerne theyr lustes and send them backe againe vntouched to theyr parentes or husbandes and so wanne great fauour with thē The great Alexander when he was biddē that he shuld see the daughters of Darius king of the Persians which were prisoners and of wonderfull beautie woulde not goe saying that it was not in him that when he had ouercome men he should be ouercome of women But they were rather shadowes of vertues then vertues amongest the Gentiles for that which they did came not of true fayth but rather of ambition IOSEPH is worthie to be praysed who oftentimes being prouoked by his mistresse who was in loue with his beauty would not doe that iniurie to his maister nor violate the commaundement of God which was not yet set downe in tables GENE 39. For as a man ought to shunne other occasions of euils so also of adultery And though thou be alone with a woman yea in the night yet the bridles of vnchastitie are not to be let lose we must thinke of the commandement of God thou shalt not commit adulterie wee must thinke of the punishment of adulterie whoredome and lust we must not iudge of sinnes according to the corrupt iudgement of the worlde Howe vnlike are those young men who eyther vnder the pretence of mariage or by force doe defile mayds or other mens wiues also some old men which are decrepite doe entise other mens wiues to adulterie as they did Susanna But what do I speake of them when Monkes whiche doe vowe chastitie doe often-times defile matrones and virgins And it is euident that for this purpose they doe vse auriculare confessions and sometimes magicall artes In the meane season if a woman doe come into their monastery they doe sweepe their pauement with besomes RVTH arose before one could know another for darkenesse that is at the dawning of the daye For BOHAZ sayde as the olde translation hath beware least any bodie do know that thou camest hyther or he commaunded his seruaunts as some will haue it lest they should tell that she was at the flowre in the night which doth not like me That is more alowable that IOSEPHVS sayth that he badd her to be gone before hee raised vp his seruaunts although he did know that hee was not guiltie neyther that he had done any thing whereof he might worthely bee ashamed yet hee would not offēd others nor lay a stumbling blocke before them It is knowne out of the Gospell what they are worthy of which do offend their neighbors eyther in word or deede he doth teach vs to beware not onely of the euill it selfe as S. PAVLE warneth vs in the 1. THES 5. chap. but also he warneth vs to beware of the appearaunce of euill There are many thinges wee may say or do with a good conscience but we must alwaies haue a regard of our neighbour and all our sayings and doings must be applied to the edyfiyng of others If any woman will not be accounted for an harlot let her beware least she shew the appearāce of an harlot either in speach behauiour apparell and such other We must haue a care of our good name according to those common verses Omnia si perdas famam seruare memento Qua semel amissa postea nullus eris The losse of goods may easely be recouered by labour and diligence but if any body bee suspected of chastitie it is not so with it Yet there are some wicked men which take delight in wickednesse ISAY 3. chap. sayth of his people that they haue boasted of their sinnes as the
instrument which he vsed in writing it The argument or matter of this book is this ELIMELECH in the tyme of a famine went with his wife his two sonnes out of BETHLEHEM into the land of MOAB There the father dying the sonnes took them wiues of the MOABITISH woman who after certaine yeares died theÌ„selues out of their owne couÌ„trie leauing their mother and wiues aliue NAOMIE in the mean seasoÌ„ being certified that God had giuen plentie to his people consulted for her return into her country Both her daughters in law do accópanie her she doth exhort both of theÌ„ that they would tarry with their kindred ORPAH therefore doth returne to her owne But RVTH when she could not be drawne away from her came with her mother in law to Bethâ—ehem in the beginning of haruest The Bethlemites marueiled what NAOMI ment by her coÌ„ming In the meane season RVTH went forth to gather eares for to norish her selfe and her mother in law and it was not without the prouideÌ„ce of God that she came into the field of her kinseman BOAZ When he comming into his field vnderstood of his bayly what shee was hee doth speake to her courteously and charge hys seruauntes and reapers that they hurt not her she thanking him being laden by him went home and she tolde her mother in lawe in order euery thing that befell to her She doth giue her counsell that shee should goe priuily into BOAZ barne and that shee shoulde lye downe at his feete being a sleepe and require him to be her husband according to the law of God which coÌ„mandeth the brother or kinsmaÌ„ to marry the wife of the brother or kinsman that is departed without a son RVTH doth obey her mother in law she doth demaund marriage of BOAZ who doth aunswere that there is another who is neerer of kinne to her then he was and if he would yeeld his â—ight he would marry her And when on the next day that kinsmaÌ„ renouÌ„ced his right before the Iudges BOAZ maried her begat of her OBED DAVIDS graÌ„dfather This whole historie seemeth especially to consist of two partes The first in the rehearsall of the miseries of NAOMI RVTH The next in the change of the estate of those women c. namely how God had made thé rich again whom he had throwne down into great pouertie The scope and the especiall intent of this history is that the genealogie of DAVID and so of our Lord and Sauior Iesus Christ might be shewed who was of his seede according to the fleshe Christ is the scope and end of the law prophetes Also we shal heare hereafter that this matter befell when the Iudges raigned ouer Israell therfore it is well placed after the booke of the Iudges And though this booke is small yet it doth contain many notable things yeeldeth great vse to all the parts of life and therefore it may be compared to pretious stones of which though many are little yet they haue certaine excellent vertues This commeÌ„dation of holy scripture which is written in the second Epistle of Saint PAVLE to TIMOTHIE and the 3. chapter doth appertayn to all holy bookes and therfore to this also The whole scripture is giueÌ„ by the inspiration of God and is profitable to teache to improue to correct to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good workes And also in the 15. chapter to the ROMAINES For whatsoeuer thinges are written afore time are written for our learning that we through patience and comfort of the scriptures might haue hope That wee may the better see the vse of this writing let vs mark some principal heads which are propounded in it Afterward euerie thing shall follow more fully in theyr places First as all holy bookes doe further vs to the knowledge of god so doth thys also For it doth teache that Christ the sonne of GOD came of the IEVVES and of the GENTILES which are sinners and therefore appertaineth to them both It doth teache that al thinges are gouerned by the prouidence of the most excellent and great God and also that by hys direction mariages are made betweene husbâ—ndes and wiues RVTH being willing to gather eares of corn that she might â—ether liuing fell into BO AZ fielde whiche was the occasion that shee b'ecanâ—e hys wife and mother to OBED We shâ—ll see how God doth alwayes exercise tâ—e godly with diuers afflictions as pouertie barrennes bannishment and hunger and bring theyr estate to that passe so as they may seeme vtterly to be vndone but if they be not ouerwhelmed with aduersities but beare al things patiently looking for his heauenly helpe and calling on him oftentimes their afflictions are chaunged into a notable estate yea euen in this life Moreouer we shall learne out of this history howe God hath a care of the GENTILES and also that hee hath hys chosen amongest them as IETHRO NAAMAN the SIRIAN the widow of SAREPTA and the NINEVITES c Not that we say that they were saued without Christ. Also he would haue RAHAB and RVTH ioyned to the seed O ABRAHAM that the MESSIAS might be born of them in his appointed tyme. Wiues Mothers in lawe daughters in lawe widows fathers of housholds seruauÌ„ts labourers haue here notable examples to follow Let vs learne that strangers and poore men our kinsmeÌ„ and those which are newly conuerted to true religion are to be well handled neither to be hurt in wordes nor deedes We haue a notable exaÌ„ple propounded to vs how BOAZ kept his fayth also there are rewardes ordained for our vertues in this life Therfore let not any man say that it is all one whether we doe well or euill There are nine notable persons made mention of in this little booke ELIMELECH NAOMI MAHLON CHILION ORPAH RVTH BOAZ his bailiffe and the kinseman that did yeeld his right by euery one of them examples of our dueties are propounded to vs which by Gods assistaÌ„ce we wil mark in theyr places Let vs giue great thanks for the vnspeakable gift of God that he would haue his holy scriptures to bee written and to be preserued through so many sharpe tempestes and read out of those fountaines to his Churches and let vs be occupied in them both day and night and cast away those lying and vnprofitable bookes in which fooles are most exercised CAP. 1 The 2. Sermon 1 In the time that the Iudges ruled there was a dearth in the land and a man of Bethlehem Iudah went to soiorne in the countrie of Moab he and his wife and his two sonnes 2 And the name of the man was Elimelech and the name of his wife Naomie and the names of his two sonnes Mahlon and Chilion Ephrathites of Bethlehem Iuda and when they came into the land of Moab they continued there THe thinges that are especially handled in this chapter are these ELIMELECH in the time of famine
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
straunger fatherlesse and widowes When thou gatherest thy vineyard thou shalt not gather the grapes cleane after the but they shalbe for the straunger for the fatherlesse and for the widowes And remember that thou wast a seruauÌ„t in the land of Aegipt therefore I commaund thee to doe this thing Furthermore LEVIT 25. chap hee doth commaund that the seuenth yeare be a sabbaoth to the Lord. They ought not to sowe nor plant vineyards but those which grew of themselues should they leaue to the straungers and poore Likewise in the yeare of Iubile MATT. 12. The Pharisies accused not Christes Disciples whiche on the sabaoth daye did goe through the corne and gather eares and eate of theft or spoyle but of breaking the Sabaoth Although it was lawfull for straungers and widowes to gather eares yet RVTH woulde not doe it without the aduise of her mother in law Daughters in law may learn by this example how to esteeme their mothers in law and how to honour them This woman did not contemne her mother in law though she had lost her husband and had no children by him moreouer she is constrayned to nourish her she loueth her aswell as if shee had bene her owne mother The commaundement of the Lord. Thou shalt honor thy parentes doth comprehend both mother in lawe and fathers in law Honour doth also consist in this that daughters in law doe aduise with theyr mothers in lawe when they goe a iourney or doe anie other things whiche are of any moment There are now few daughters in lawe or naturall daughters whiche deale so modestly with theyr parentes If they shoulde nourish theyr mothers in law as she did and should consult with them of things to be done good Lorde what brawles would they moue If theyr parentes of naturall affection or good will whiche they beare to their children doe admonish them what they should doe or not doe how greeuously will they vpbraide them howe many children are there which walke the streetes in the night against their fathers willes how manie daughters which runne to all gasinges and daunsinges NAOMIE did aunswer her friendly go my daughter Let not mothers in law being consulted with of theyr daughters in law mock them nor vpbraide them with bitter wordes but aunswere them courteously that they may thinke them selues to be esteemed as naturall daughters Againe shee calleth her daughter shee reprocheth her not It is profitable and comely for straunge widowes especially if they be yong and bewtiful to keep themselues at home and not to go alone nor wander into the streetes least they be suspected for vnhonest or be rauished as wee may read of DINAH the daughter of IACOB Necessitie which is the extreemest and greatest dart constrained her to go out of her house that she might get her owne liuing and her mother in lawes Let not parentes be too rigorous but graunt those thinges whiche are conuenient RVTH went into the fields to gather eares She did not like an idle huswife looke for foode from heauen shee did not steale other mens goodes shee did not lay out her body to sinne to get her thinges necessary but shee applied her selfe to honest labour yea and to hard labor for to reape corn to gleane and to seeke eares through the fieldes in the greatest heate of the sunne is a hard and troublesome labor Neither would she be troblesome to anie bodie for she promiseth to goe into his fieldes in whose fight shee found fauour that was to whome shee was acceptable with whose good wil she might gather eares She doth also obserue the time and occasion of getting her liuing She was not vrged to labour as many must but of her owne good will and diligently she did that which she shoulde doe Godly women ought to follow this notable example of labor and humilitie PAVLE saith 4. chap. EPHE who so doth steale let him steale no more but let him labour and worke with his handes the thing which is good that hee may bestow vpon whome it is needfull Not that necessitie doth driue all men to worke with theyr handes but rather to endure any extremities then to vse deceites fraudes or other guiles al which are comprehended vnder this worde steale There is not one kinde of labour there is a labour which doth more require the minde than the body as to giue iudgement to gouerne a Churche or schoole to minister phisicke c. For who so thinketh that iudges Ministers Shoolemaisters and Phisitions do not laboure is no lesse foolishe then they which do thinke that no body laboreth in the â—hip but the plumpers and rowers not they which do hold the stern Agayne there is a laboure which doth especially require the body and this is not of one kind for ther are many crafts and occupations As euery member of the body haue their function so in the body of the common wealth euerye man hath his peculiar labour and it is not profitable that euery man shoulde vse one art The apostle commaundeth to worke To agathon that which is good honest For there are mataiotechniai as tumbling and iugling there are some deuelishe craftes as engrâ—sers vsurers baudes which were better to doe nothing then so to exercise their labours There are some which do onely serue mens pleasures But God doth commaund vs honest labours God placed ADAM before his fall in paradise and would not suffer him to bee idell but to dresse the garden the which hee might haue done without trouble after his fall his will was that hee should get his bread with the sweat of his browes and that hee should till the earth with hard labour which was curssed for hys sinne SOLOMON PROV 6. doth stirre vs vpp to laour by the example of the Antes and he immitateth and remembreth the wordes of the sluggardes that can scarse be drawn out of their beddes Also the wise men of the gentiles doe commend laboure and disprayse I dlenesse The Massilienses as valerius Maximus doth testifie did shut out all them which would seek to liue sluggishly vnder the pretence of religion If our auncestours had done so in some yeers past we should not haue had so many orders of Monkes but euery man ought not onely to do that which is good in hys calling but in a lawful time and not vppon daies forbidden and while strength doth serue Neither is there anye cause why any man should tyre out himselfe with immoderate laboures and those things which thou hast gotten by thy labours are to be ascribed to the blessings of God The Appostle in the 1. THES 4. and the 2. THES 3. chapter doth shew the cause wherfore good men ought to labour namely that they may help the needy and that they may haue thinges necessary and not be burdensome to others as straungers Annabaptistes other idle fellows are It befell that without any direction of man shee came into the field of BOHAZ or it came to passe or chaunced this
opposite She doth declare her thankefulnesse in this that she doth not despise nor extenuate this benefite bestowed vppon her shee doth not say what is this that thou doest bid me to gather eares doth not the lawe of God graunt this to the poore what is this that thou doest offer me drinke when I am a thirst water is commonly to be vsed wherefore doest not thou giue me some notable gift sith I am poore and thou riche Truely the benefite was not so great of it self which he did giue her but because it came froÌ„ a notable man and from a good will she made great accompt of it The prouerbe sayth gifte of a friend is best She by her thankefulnes did prouoke BOAZ to be more ready and prompt to relieue her pouertie Let them diligently obserue this which doe want the helpe of others let them not be vnpatient if they haue not all by and by which they desire let them not despise those thinges that are bestowed on them let them not threaten that they wil wreast anie thing by force But let them rather think that others haue theyr burdens and that they by their importunitie do hurt both themselues and others For vnthankfulnesse stoppeth vpp the welspring of benefites The shamefastnesse of this woman appeareth in this that she fell downe to the ground and did not impudently look on BOAZ shamefastnes is the greatest prayse of women for shamfastnes as CICERO saith is the keeper of al vertue auoydeth vncomelinesse and getteth great prayse Therefore this caused her not to looke wantonly on BOAZ nor to speake long with him both these vices the Gentiles doe condemne in women as the SatyrricÌ„all Poet saith Shee is so bolde that she can keepe company with men And she can talke with armed captaines in the presence of her husband without a blushing face and with stretched out brestes The prouerbe sayth scilence doth adorne a woman as it is in this verse of Sophocles gunaiza cosmon è sige pherei Women which are desirous to talke with men whome they do not know bring themselues into suspition The 12. Sermon 11 And Boaz aunswered aud said vnto her all tolde and shewed me that thou hast done vnto thy mother in law since the death of thinehusband and how thou hast felt thy father and thy mother and the land where thou wast borne and art come to a people which thou knowest not in times past 12. The Lorde recompence thy worke a full reward be giuen theâ— of the Lord God of Israell vnder whose winges thou art come to trust 13. Then she sayd let me finde fauour in the sight of my Lord for thou hast comforted mee and spoken comfortablie to thy mayd though I bee not like to one of thy maydes RVTH marueleth howe it should come to passe that shee should be knowne and accepted of BOAZ and that he should entreate her so louingly shee being a strunger for the most part we see it come to passe that straungers and the poore are despised of the mightie the riche now therefore he sheweth the cause wherefore he did fauor her namely for the trust she had in the God of Israel loue towards her mother in law That she was indued with true faith of this it is gathered that she forsooke her natiue countrie her parents her kinsfolks and her country Gods and imbraced the Israelitish religion ABRAHAMS fayth is commended who being called of God into a straunge land neglected all thinges and followed him without delay she doth shew indeede that shee was the daughter of ABRAHAM For she had rather liue in other nations for the truth then to liue in her own countrie It appeareth also by this that shee had true sayth that BOAZ said that she came to hope vnder the winges of the Lorde that is that shee might liue safelye vnder his defence and patronage As many as put their trust in God cannot perish Howsoeuer the deuill doth rage he cannot pull them out of his handes Here is a Metaphore borowed from birdes and hennes whiche with theyr winges doe couer theyr young nourish and defend them DAVID doth often vse this Metaphore in the Psalmes that he might shewe the care of God in preseruing the godly As a henne the kyte besieging her doth cloke her chickens and hide them vnder her wings so doth God defend the godly and call them louingly vnto him The Prophet sayth in the 17. Psal. keepe me as the apple of thine eie hide me vnder the shadow of thy winges PSAL. 36. how excellent is thy mercy O God therefore the children of men trust vnder the shadowe of thy winges PSAL. 57. haue mercy on me O God haue mercy on me for my soule trusteth in thee and in the shadow of thy winges vntill my trobles be past PSAL. 61. I will dwell in thy tabernacle for euer and my trust shall be vnder the couering of thy winges 63. and my mouth shall prayse thee with ioyful lips when I remember thee on my bed and when I thinke on thee in the night watches Because thou hast bene my helper therefore vnder the shadowe of thy winges will I reioyce PSAL. 91. hee teacheth that they are very happie whiche commit themselues to the tuition and the prouidence of God hee will couer thee saith he with his winges vnder his winges thou shalt be safe hys trueth shalbe thy shield and buckler ISAY 31. he sheweth that hee will defend the Citie Ierusalem against the force of the Assirians by a similitude borrowed from birdes or hennes saying as a bird that flieth so shall the Lord of hostes defend IerusaleÌ„ by defending and deliuering by passing through and preseruing it This similitude Christ vsed in the 23. chap. of MATT. saying how often would I haue gathered thy children together O Ierusalem as a henne doth her chickens vnder her wings but thou wouldest not this worde ornis as the Gramarians doe note generally doth signifie a bird specially a henne From whence had RVâ—H that fayth S. PAVLC in the 10. chap. to the Romaines sayth faith commeth by hearing and hearing by the worde of God It is probable that she had heard of her husbaÌ„d of her mother in-law and her father in law of the creation fall and restitution of man of the promised MESSIAS c. In the mean seasoÌ„ god opened her hart that shee did vnderstand and yeeld consent to those thinges which were tolde her Also wee doe note by the way that they which leaue Idolatrie and embrace the true faith doe carrye themselues as it were into a hauen and sanctuarie as chickens wandering are as it were subiect to be spoyled and prayed vpon by hawkes and other rauenous byrdes but they are defended vnder the winges of theyr dammes so they which doe leaue the true religion and seeke for helpe of saluation other where doe cast themselues into manifest danger of the soule Also God doth exercise his faithfull â—nes with diuers afflictions
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
women to wickednes for they do vse baths sweet oyntments and fine apparell c. Peraduenture the successe would haue bene bad inough if she had not met with a godly man If she could not haue bene hid but haue bene spied of others who would not haue thought but that she came either for whordome or theft Furthermore who would haue denied but that NAOMIE as much as lay in her cast her daughter in-law into the danger of whordome she which did before please BOAZ might now displease him by this deed or if hee had bene enflamed with wine might haue dealtwith her and that he might afterwards haue put her away as a harlot It is to be added to this that by the law she was not due to BOAZ but to a nearer kinsman who vnlesse he had giuen ouer his right she had done him an iniurie I wil speake nothing of this that men ought to woe their wiues and not wiues husbandes And although BOAZ did afterward prayse it yet it is not to be supposed that he did allowe of all the circumstances Therefore no man ought to abuse the example of these poore women reason thus if it were lawful for them it is lawfull for vs. For the falles of the saints ought to make vs more warie and not to allure vs to sinne There are olde women who when they hope that by this meanes they can make marriages betweene young men and virgins they call them to night banquettes talkes and daunces and sometime exhort them that they should goe to bed together There are also virgins which doe entise youthes diuers wayes to lye with them saying that they did it of a good purpose namely that they might get a lawfull marriage but marriages are not to be made by this meanes we must hold on a right course parents kinsfolkes are to be aduised with before honest meÌ„ must we coÌ„tract marriages How ofteÌ„ haue those priuate marriages had a sorrowfull lamentable end And those youthes are to be reprooued which that they may get their pleasure of some women doe promise them marriage and being defiled they driue them away reprochfully as whâ—res and denie that euer they did make mention of marriage Honest youths wil not marrie them which haue bene defiled by them yea they suspect that they haue geuen theyr bodies to be abused before of others or wil doe it hereafter But what shal we iudge of them who being taken doe geue as a cloke to their whoredome the fauourable name of mariage when as they made no mentioÌ„of it before or what shall wee iudge of those baudes men or women who for gaine doe match those persons together whome they ought not Thou shalt also obserue by the way that she sayth that BOAZ winnowed the floore of barly that is the barly that was in the floore The Septuagintes haue Licman that is to winnow Licmos a fanne or a vanne It is added in the night The Chalde interpreter sayth at the night winde peraduenture they coulde not winnow it in the day for the heat We reade also of other holy fathers as ABRAHAH ISAAKE IACOB and GEDION so also of the Romaine Senators and Captaynes that they did apply themselues to husbandry not to idlenesse drunkennesse or surfeiting BOAZ had many which he might haue committed this labour vnto but hee had rather doe it himselfe partly for that by the exercising of his body hee might be the more healthy partly least he yeelding to idlenesse should giue place to euill temptations partly that he might stirre vpp his seruauntes to worke by his example for examples auayle much euery way The 17. Sermon 5 And she aunswered all that thou biddest mee I will doo 6 So she went downe vnto the floore and did according to all that her mother in-law bad her 7 And when Bohaz had eaten and drunken and cheared his heart he went to lie downe at the end of the heape of the corne and she came softly and vncouered the place of this feet and lay downe 8 And at midnight the man was afrayd and cought hold and loe a woman lay at his fecte 9 Then he sayd who art thou and she aunswered I am Ruth thine handmayde spreadâ— therefore the winge of thy garment ouer thy handmayd for thou art the kinseman HOW RVTH obeyed her mother in lawe and howe shee was accepted of BOAZ is in this place declared She doth promise her to doe all thinges and shee performed it in deede In the whiche thing shee is not to be accused For peraduenture because she was newly conuerted to the Iewish religioÌ„ she thought it to be the maner that if she should demaund the kinsman of the former husband in marriage this way she shuld atteÌ„pt it but if she offended she offended of ignorance not that ignoraunce doth altogether excuse her from sinne It doth onely lessen the fault it doth not wholly take it away as good entent doth also as they call it GEN. 38. THAMAR also vsed a deceit that she might get IVDAH to be her husband This is the duetie of children that they obey their parents and them who are contayned vnder this name except those thinges which they commaund them to doe be repugnant to the word of God As if they commaund theyr children not to heare holy sermons if they bid theÌ„ to put on a Monkes coule or trauell into places where pure religion is bannished If they bid them to kill or to hurt some or robbe or commit whordome c. in these and others they must not obey their parentes For the lawes and commaundementes of God are to be preferred before the commandementes of our neerest friendes Our Sauiour sayth whosoeuer preferreth his father and his mother before me is not worthy of me IONATHAN SAVLES sonne would not slaye DAVID beeing commaunded of his father 1. SAM 17. chapter Although it seemed that hee was bound to it by two bondes First because that SAVLE was king and next his father who commaunded it him Next it is written that BOHAZ dyd eat and drinke and cheared his heart It is also read that other holy fathers somtime did refreshe themselues with a larger portion of meate and drinke GEN. 43. The scripture sayth of IOSEPH and of his brethren that they did drinke and were drunken with him Wher the scipture doth not speake of that luxurious drunkenesse whiche it doth so oft condempne but of more drinke wherwith they are made merry Saynt AVGVSTINE and also HIEROME doth witnes that drunkenes is not vsed for excessiue drinking but for inough as PSAL. 35. they are made drunken with the plentie of thy house that is they are ful c. God doth command to cast away heauines in solempne feastes and celebrate his feastes with ioy Vnder the gouernment of SALOMON the Israelites came togither in great numbers eating drinking and reioysing The which is to bee noted for certaine Anabaptistes and hipocrites which do condemne pleasures and ioyes which are
permitted GOD doth giue vs wine bread flesh fish and other thinges which wee are to vse for meate and drinke PSAL. 104. God doth make the wine to encrease which doth make glad the heart of man and especially if they who labour hard doe reioice at their meate and drinke they are not to be enuied IERE 31. God doth promise his people that they which should returne into their countrye shoulde abound with those thinges whiche pertayne to honest pleasures Yet wee must beware least wee abounding with these giftes of God should forget him but we must giue diligence to vse his gifts well That BOAZ lay all night in the floore and slept by the heape of corne he did so eyther that hee might betimes in the morning returne to his labour or that he might watch the corne least theeues should carry it away It seemeth that the floers or the barnes were in the fieldes and not so fully fensed but that euerie bodie might come in VARRO lib. 1. cap. 51. wryteth that the flooer ought to bee in the fielde in a higher place so that the wind might blow thorow and especially round and in the middle a litle a slope that if it doe rayn the water may not stay c. He doth teache housholders by hys example to haue a care to keepe theyr thinges and to be present with theyr labouring people for oftentimes through theyr owne negligence that is stolne froÌ„ them which they haue gotteÌ„ with great labour In the deepe of the night BOAZ tourned himselfe from one side to another or bowed himself laphath signifieth to bow to apprehend to lye shrunk vp together some expound it to turn from one side to an other When he did turn himselfe and thrust his feet to the foot of the bed hee vnderstoode that something laye there and being afrayd hee boweth himselfe and by feeling to witt by the apparel hee found it to bee a woman therefore hee asked who shee was It was no maruell that hee was afrayd hee might haue suspected some euil spirit which had taken on it a body had lain at his feet AlexaÌ„der of Alexandria in the 2. booke chap. 9. writeth of a certaine spirit that as it seemed puttyng away the bedd clothes lay downe in a bedd where a good man lay and drawing neere as if it would haue embraced him and the other when he was nowe almost dead for feare shranke to the side of the bedd and when it came neerer he droue it away c. Also looke in the 19. chap book 4. I could also bring you many other examples of this kinde And it is not to be doubted but that BOAZ being amased with a sodayn feare commended himselfe vnto the Lorde for godly men were woont to do so in those soddaine terrours when wicked shapes and illusions of shaddowes appeared to them The olde fathers as it is read oft times in theyr writinges doe crosse themselues and so they driue awaye deuils Lactantius writeth of the vertue of the crosse in the 4. booke 27. â—â—ap but we must not think that this ceâ—â—monie of the crosse doth driue away â—â—â—ils of it self but because they beleeâ—â—â— that they were freed by the crosse and benefite of Christ from the power of the deuils RVTH aunswered modestly that shee was his handmaid and desired him that hee woulde couer her with the skirt of hys garment or throwe his winge ouer her Chanaph signifieth a wing or a skirt of a garment also an end and a corner Lira noteth that the man contracting marriage in those dayes layd his winge or the nethermost skirte of his garment on the woman So the meaning is betroth me to thee and marry me according to the lawe of a kinseman or that whiche is better hide me vnder thy wings take me into thy tuition and defend me A metaphor borrowed from birdes who doe couer and defend theyr young ones with theyr winges But in this similitude is by the way set foorth the duetie of husbandes towardes their wiues namely that they shield and defend them feede and proâ—â—uide necessary thinges for them Good Lord howe manie husbandes are there which doe neuer thinke of these things She doth shew the cause wherefore hee ought to take her into his defence because thou art the kinsman Least hee should thinke that she was a bold and vnshamefast woman to come into a mans bed in the night vnknowne shee called to hys minde the law of God of marrying the widowe of the brother or coâ—in departed Let not women abuse this place in the defence of their filthinesse neyther let them come night nor day to any mans bed if he be not married to them especialy if he be wel drunken or otherwise cast themselues rashely into danger for the condition of those times was farre otherwise then at this day it is The. 18. Sermon 10 Then sayd hee Blessed be thou of the Lorde my daughter thou hast shewed more goodnesse in the latter end then in the beginning in asmuch as thou followest not yong men were they poore or riche 11 And now my daughter feare not I will doe to thee all thou requirest for all the Citie of my people doth know that thou art a vertuous woman 12 And now it is true that I am they kinseman howbeit there is a kinseman neerer then I. 13 Tarry to night and when morning is come if hee will do the duetie of a kinseman vnto thee well let him do the kinsemans duty but if heâ— will not do the kinsemans part then will I doe the dutie of a kinseman as the Lord liueth sleepe vntill the morning THE notable woman RVTH asked of BOHAZ here first husbands kinsman that he shuld marry her as it is immediately before Now heÌ„ceforward doth follow what BOAZ aunswered to her Blessed saith he thou art or shalbe of God or froÌ„ god my daughter The septuagintes do translate it eulogemene suto curio theo BOAZ calleth her his daughter who called her selfe his handmayd and he prayeth to god the only giuer of al good things to blesse her both in bodie and soule Or he saith this that she had receiued great giftes of God and was acceptable vnto him That kinde of salutation is other where extant 1. SAM 15. SAVLE meeting SAMVEL saluting him sayed Blessed be thou of the Lord. In the new testament LVK. 1. chapter The Aungell GABRIEL saluting the holy virgen sayd eulogement suen gunaixi that is blessed bee thou amongest women that is thou art in fauour with God it is a great thing to be in fauor with a prince much more with God Thou art that happie and blessed woman whiche God chose out of all womenkinde that the messias might be borne of thee for vnder the name of blessing the Hebrues do vnderstand all kinde of happinesse Hee sayth that her last pietie was greater then the first The first pietie or bountifulnesse was that shee did reuerence her husbande when he was aliue and that shee loued
possessions were confused by the Assirians and Babilonians that there coulde no distinction be seene and so for a time this law had no vse but after that the Iewes returned into their country they began to distinguishe theyr possessions and kept them agayne as it may be gathered by that case which the Saducies proposed to our Lorde of that widowe which maried seuen brethren one after another whereby they woulde corruptly gather that there shuld be no resurreâ—tion of the dead MATT. 22. cap. MAâ—c 12. LVC. 20. But after that Christ had suffered the death of the crosse for vs as other ceremonial politicall laws were abolished so were these also and sith al the policies of the Iewes are blotted out and they are dispersed through the whole world although they would gladlye keepe this law yet they cannot therefore let no man take this lawe as a collour of hys wicked lust and incestious marriages for the cause being taken away it hath now no more place And although the laws ceremoniall and iudiciall be abrogated yet their marrowe and kernils are to be obserued as in this law that wee haue a regard of the dead that wee doe not chaunge inheritances the which both others and especially adulterers doe which oftentimes doe priuily thrust in a strange heyre also that brothers shuld be carefull to preserue the children of their brothers and kinsfolkes Now it may be vnderstoode by all these wherfore BOAZ would not marry RVTH before the other kinsman had yeelded vpp his right And because that kinsman woulde redeeme the ground BOAZ added that hee could not buy the ground except hee did marry RVTH and preserue the seede and name of hys kinsman But before I leaue this it seemeth not to be omitted that some men doe reconcile that law whiche is written in the 18. cap. of LEVI of the shame of thy brothers wife which is not to be vncouered with the other law which is written in the 25. chapter of Deuteronomie of raising vp the seede of thy brother as they say that is to be vnderstood of the wife of thy brother remaining yet aline which doth not yet agree for the same might be said of other persoÌ„s with whoÌ„ it is not lawfull to marry Furthermore they which are not of so neere of kinne are forbidden S. Augustine writeth thus of this sentence in the 6 quest vpon LEVIT Thou shalt not vncouer the filthinesse of thy brothers wife for it is the filthinesse of thy brother and of thy father The question is asked whether this is forbiddeÌ„ to the brother aliue or dead and it is not a small question For if we say the scripture speaketh of the wife of the brother liuing for both of these are contayned in one general commaundement whereby a man is forbidden to come to another mans wife therefore what is the matter that hee doth so diligently distinguish these persons which he calleth of the same stocke by proper prohibitions Also whether is that commaundemeÌ„t of the wife of thy father to be vnderstood of thy mother in law thy father beeing aliue or rather dead For thy father being aliue who doth not see it muche more to bee forbidden sithe a manne is forbidden to defile the wife of anye other man by adulterie Therefore it seemeth to bee spoken of those persons whiche not hauing husbandes may marry vnlesse they bee forbidden by law as it is reported to bee a custome amongest the Persians But agayne if wee vnderstand that hee is forbidden to mary his brothers wife he being dead it is contrary to that the scripture biddeth of raysing vp seed if he die without children by this that prohibition being gathered with this commauÌ„demeÌ„t the exceptioÌ„ is to be vnderstood least they be contrarie one agaynst another that is it is not lawfull for any man to marry the wife of the brother deceased if the brother deceased doth leaue children or els that was forbidden as a thing not lawfull to marry a brothers wife if shee hadde bene put away from him by a byll of diuorcement for then as the Lord commaunded that MOSES should giue foorth a bill of deuorcement for the hardnes of the hearts of the Iewes and by this dimission hee might thinke that any might lawfully marry with his brothers wife where he did not feare adultery because she was put away by a bill of deuorcement And others do take this law in LEVITICVS that thou shalt not marry thy brothers wife simply without any exception as the lawe against manslaughter adultery theft c. least incest should seeme to be commaunded and all the other lawes seeme to be contrary among themselues neyther say they must wee thinke that God graunted this marriage for an outward profite which he called before incestuous For by the name Brethren in that former law is not to be vnderstood natural brethren but kinsmen after the maner of the Hebrues truely euen those whose marriages were not forbidden For brothers children and sisters children are called brothers But that I may note this by the waye brothers sonnes are called Patruelis Brothers and sisters sonnes amitini Sisters sonnes consobrini In this selfe same chapter ELIMELECH is called the brother both of BOAZ and of his kinsman S. Augustine writeth thus against Faustus Manich. the scriptures declare that kinsmeÌ„ kinswomen were wont to be called generally brothers or sisters LOT is called ABRAHAMS brother when that ABRAHAM was hys vncle by the vse of the whiche worde they are called the brothr of our Lorde in the Gospell not onely those which the virgine Mary bore but all his kinsemen which were of his kindred ABENEZER testifieth vpon LEVITICVS that the old Hebrueswere of this mind But the Cabalistes hauing wayed the matter better were not of this mynde Also in our time there was a certayne learned godly man deseruing wel of the Churche of God and hee was of this minde And so hee expoundeth the 22. chap. of MATT. of the 7. brothers which married one widdow because they wer kinsmen amongest themselues but in those degrees wherein it was lawfull for them to marry one the same woman It may be prooued by two argumentes that this law of raysing vpp seede to the brother is to be vnderstoode of naturall brethren out of this little booke of RVTH First NAOMIE who coulde not be ignorant of this lawe doth perswade her daughters in lawe that they shoulde goe home for if she should haue a husband and should haue hope of children yet it was not needefull for them that they shoulde stay vntill they were men Next BOAZ sayth that the other kinseman shoulde buy the ground by right and marry RVTH because there was none neerer then he Next the second kinseman was not admitted of him vnlesse the former refused ONAN was punished for this cause because he would not rayse vp seede to his brother GEN. 38. Furthermore wee must not by and by depart from the proprietie of the wordes
in the lawes especially if they be not set downe other where And the Hebrue word Iabam signifieth no otherwise than a husbands brothers Iafamah a woman which is to be married in this case by the lawe of affinitie or kinred Therefore this lawe is first to be vnderstoode of naturall brethren next it is to be applyed to other kinsfolkes Therefore that other iudiciall or municipiall law in DEVTER is an exception against that generall and morall law in LEVIT which as we haue sayde God hath lefte out for certaine peculiar causes Neither is there any cause wherefore we should haue it this day in vse The xxii Sermon 6 And the kinsman aunswered I cannot redeem it least I destroy mine owne inheritaunce redeeme my right to thee for I cannot redeem it 7 Now this was the maner before time in Israel concerning redeeming and chaunging for to stablishe all thinges a man did plucke off hys shooe and gaue it hys neighbour and this was a sure witnesse in Israell 8 Therefore the kinsman sayd to Boaz buy it for thee and he drew off his shooe THat kinsman when he heard say that NAOMIE would sell her field sayde by and by I will buy it according to the law and afterward when he heard that he must also marry RVTH by the same law he renounced his right Hee sheweth the cause least he should destroy his owne inheritance But how shoulde hee destroy it peraduenture RVTH was young and he feared least he should beget many children of her Whether he had wife and children before it is not set downe Also the law of marriyng thy sister in-law doth not expresse whether a sister in lawe ought to marry a brother hauing a wife and children before Truly if he had a wife children before it would haue bene very vnprofitable to haue marryed a newe wife and begat more children For children begotten of diuers mothers doe very seldome agree amongst themselues Furthermore he saw that RVTH was not onely poore but also that he should nourishe NAOMIE who was olde Hee did not feare that if he shoulde haue more groundes he could not till them as it oftentymes commeth to passe and therefore it is better to till few well then manie euill for he would haue the field but not the wife LIRA noteth that some of the Hebrues do expound it of the children that should come of RVTH if he had married her because that it is written in the 23. chap. of DEVTER The Ammonites and Moabites shal not enter into the church of God for euer But if he had sayd and alleadged this he had sayd vntruely for that punishment dothe not fall on women or by consequent on their children begotten of a man of Israell Therfore it is to be vnderstoode of the Children hee had alreadie by another woman For if he had married RVTH hee must haue taken paynes for the bringing vppe and prouision of his children now had by others that he called blotting out according to the common māner of speaking which is spoken of anye man when he hath taken notable losse it is sayd hee is destroyed or blotted out He did not offend in this that he had a care of his houshold and that he had rather encrease his inheritaunce then spoyle it For as long as wee may encrease oure riches without the shippewracke of conscience we ought to doe it 1. TIMO 5. If there be any that prouideth not for his owne and namely for them of his housholde hee denieth the fayth and is worse then an Infidell But the care of their houshold ought not to draw them by vsuries and other vnlawfull wayes to get riches And in this that kinsman offended whosoeuer hee was because he was incōstant one while he sayd that hee woulde buy the fielde now he refuseth it saying that hee cannot take the ground together with the widow he speaketh contrary of one and the same thing Next the lawdoth please him as farre as it is profitable to hym where it was not there he reicted it And what impudencie or boldnesse was this that he sayth that hee shall destroy his owne inheritance if he do that which God commaunded his people for the preseruation of inheritance will hee seeme to be wiser then God Doth not God preserue families and promise and bestow his blessinges on them that obey his commaundementes Can any familie be safe or without danger whether God will or no If he were in danger of his riches could not GOD encrease the same againe shoulde hee not haue thought that this should be for his brothers honor This man hath many fellowes in these dayes How many are there which speake very largely of the doctrine of the Gospell and doe extoll the same with woonderfull prayses because they hope they shall get credite and wealth by it but after they cannot obtayn that which they sought for or hauing obtayned it fearing daungers least they shoulde leese their riches they hate it and speake reprochefully of it Truely many doe onely alowe some pointes of the doctrine of the Gospell as that it offereth to vs all good in Christ they reiect that which it deliuereth of taming the fleshe They doe hate auricular confession excommunication and the popishe fastes But they do keepe drunken feastes and may-games and other suche kinde of feastes straightly The subiectes doe willingly heare the dueties of theyr Lordes but they refuse to doe theyr owne To bee short when it is for theyr profite they doe allow of the lawes and commaundementes but when it is vnprofitable they are displeased with them do wholly despise them Some of the contrary parte doe dispraise and despise false worshippes and superstitions by and by being smothed with the dayntie dishes and giftes of false teachers they turn their failes praise defēd them The author fascicul◠temporū a writer not to bee despised writeth of a certain master who disputed much against pluralitie of benefices as they are called and against the riches and pride of the prelates which when it was tolde to the Pope he sayde let vs giue him a good preferment and these and those benefices and hee will be pleased which when it was done hee by and by chaunged hys minde saying he neuer vnderstood this matter before now because hee was sodainly of a poore man made rich And how many are there now and haue bin in al times who were no otherwise perswaded then this kinsman which thinke they should perish if they did lead their life after the lawe of God As if they shoulde rest on the Saboth dayes and graunt their seruauntes also rest yeeld meate sufficient to their seruauntes and hirelinges or giue great almes to the poore when as in other things belonging to theyr housholdes they should rather haue a regard to saue c. This is common that by the transgression of Gods law men would auoyd daungers and increase their riches And after this kinsman denyed to marry
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-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
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