TO THE 〈…〉 Matrons and Mirrours of 〈◊〉 gratious Lady Anne Dutches of Sommerset 〈◊〉 right honourable Lady Brigirt Countesse 〈◊〉 Bedford the right vvorshipfull Misâ—resse PHILIP PRYDEAVX Mistresse LVCE COTTâ—N and Mistresse Mary VVatts EPHRAIM PAGITT wisheth the encrease of all spirituall graces meete for this life and a full assuraunce of that honour whiche lasteth for euer I Haue not that libertye most noble Ladies and graue Matrons in this my Epistle to set foorth the praises either of you or of the work which I haue labored to send vnto you in Englishe But aâ— enforced as in an Apollogie to defende my selfe that I a child of eleuen yeares of age haue dealt in a matter of religion and presumed to dedicate the same to you For the first I aunswere there is no age freed nor exempted from the knowledge of God and the setting forth of his glorye so farre as he hath enâ—â—bled them but as children are assonâ— subiectâ— to death as the olde so must they learne to dye and to yeeld accompt of that one talent which thâ— have â—â—ether they haue emploied it to the vse of God who 〈◊〉 it them or no. Besides that I was emploied in it by the appointment of those my frends that in respect of the interest they haue in me the loue they beare mee the good they wish to come of this labour to suche step-parents and children in lawe which vnderstand not Latine that I could not deny them For the second it is not presumption that hath made me to dedicate it vnto you right Honourable Ladies and worthy Gentlewomen but a desire to yeeld thankes for the comfort which I my brother Sisters poore children haue receiued by the kindenes which hath often come from you to vs our parents in our necessities Therefore I beseeche your H. and Wor. in good part to take this booke which I with all humilitie do heere offer vnto you humbly praying that you widowes will receiue into England these good widowes Naomie Ruth come out of Moab sent as excellent paterns of vertues and godlynes by the holy ghost to all christians described and lineated by the sermons of that worthie Minister Maister Lauaterus of Tygurine Like will to like widowes come to widowes disdain theÌ„ not for their pouertye Haue they bene in trouble so haue al you Was Naomie a soiourner in a straunge countrie and lost there her husband so haue some of you Did Ruth leaue her countrie for religion So haue some of you Were they disdayned skoft and scorned at so are you of the worlde for your zeale in religion and loue to thâ— glorious gospell of Iesus Christ. Of the other 〈◊〉 are you come of noble birth are you of honorable calling so was Naomie of the royall and kingly tribe of Iudah and Ruth was maried to Boaz a man that sate in the gates of Iudah iudged Israel and was great grandfather to Dauid the king end so from these good women came kinges and princes to rule Gods people and at length the hope ioy and comfort of all mankinde our Sauiour Christ according to the fleshe Therefore Noble and Wor. matrons I pray you take it in good part that I haue bene so bold to ioyne you of seuerall estates togeather in this short Epistle but because yee are all in one estate of widdow-hode in one course of religion in like regarde of the weale of vs and our parentes I was so bolde to knitte you together entreating you that my childishnes which in this I haue shewed your wonted vertues may beare out toward your selues and as a vaile to couer from others till God giue me more knowledg and vnderstanding to amend it And I humbly pray the Lord to grant you as much comfort in your own children and in your sonnes and daughters in law as euer Naomie had in Ruth And as they had rest after their traueils and ioy after their sorrowes so the Lord geue you peace of consciences heere and after this pilgrimage that euerlasting rest which neuer shal be taken from you THE BOOKE OF Ruth expounded in 28 Sermons The first Sermon THIS Booke is named after RVTH a most excellent woman not for that she wrote it but because the historye is especially made of her for it maketh mention that shee was a MOABITE and by what occasion she was conuerted to the religion of ISRAELL and what she did likewise how she was maried to BOAZ a man of great authority was mother to OBED DAVIDS Grandfather So the little booke ESTER hath the name froÌ„ Queen ESTER the principall person which is spoken of in that booke Also the bookes of SAMVEL that I may at this time speake nothinge of others are named of the cheefe person For though wee do willingly graunt that SAMVEL the Prophet wrote the first booke vnto the 24. chapter yet it is certaine that he could not proceede any further For in the beginning of the 25. chapter is his death set downe and the other six chapters to the end of the book do containe things done after his death The second book which is also named after SAMVEL doth entreate onely of those thinges which were done after his death therfore could not be put in writing by him Yet it seemeth that it was therefore called by the name of SAMVEL because it prosecuteth the historie of DAVID whome SAMVEL annoynted king by the commaundement of God and for that it was written by some of his disciples as NATHAN or GAD put forth vnder the name of their maister Some thinke that this little booke of RVTH was written by SAMVEL other some that it was gathered out of that great book of the Chronicles of the Kings of ISRAELL and IVDA whereof there is mention made oft times in the books of the kinges The which is lost without the losse of doctrine necessary to saluatioÌ„ For that it is not that book of the Chronicles which is yet extát I haue shewed in my commentaries vpon that booke But who gathered this history out of that booke spoken of before or who wrotte the same ESRA or rather some other Prophet which florished in the time of the Iudges or afterwards I cannot certainly tell neither is it anye great matter to know how soeuer it was this ought to satisfie vs that this booke by the agreement of al men is nombred amongest the canonicall bookes of holy scriptures which by the motioÌ„ of the holy ghost are written of holy men and deliuered of God to his church and so woÌ„derfully preserued through so manie dangers to our comfort and learning If thou hast a notable priuilege confirmed by the seale of some Emperour or king thou hast not regard of the name of the writer or of the penne which he vsed in writing it so sith it appeareth by the general coÌ„sent of al godly meÌ„ that the holy ghost is author of this book we ought not to vse muche labour to knowe the
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
word Mikraeh signyfieth the successe the issue or chance 1. SAM 6. verse 9. of the ark it is sayd if it go to Bethshemesh it is he that did vs al this euill but if not we shall know then that it is not his hand which touched vs but it was a chaunce that happened vs c. If thou doest consider RVTHES will it was by chaunce that she went into that fielde if the purpose of God he led her as it were by the hand those thinges which seem to vs to be done by chauÌ„ce are not done without the prouideÌ„ce of God We may haue an example out of the law where this matter is prooued EXOD. 21. and DEVT. 19. If two men fel trees and the axe slide out of the hand of one of them and kill his neighbour he did this vnwillingly and therefore he was allowed a sanctuary but as concerning God hee deliuered him ouer for certayn causes HIEROM on the 12. chapter of IEREMI saith that nothing falleth out either good or euill by chaunce but by Gods prouidence and iudgement as it is said in the Prouerbs of SALOMON Lots are gouerned of God If a sparrow caÌ„not fall to the ground without Gods wil what can come by fortune in mans affairs which doth not fall out by Gods determinate councell we see how God doth direct and blesse those men which take honest laboures in hand of which we will speake more afterwardes but shee was well accepted of BOHAZ and his familie The 10. Sermon 4 And behold Boaz came from Bethlehem and said vnto the reapers The Lorde be with you and they aunswered him the Lord blesse thee 5 Then said Boaz vnto his seruant that was appointed ouer the reapers whose mayd is this 6 And the seruaunt that was appointed ouer the the reapers answered and sayd it is the Moabitishe mayde that came with Naomi out of the countrey of Moab 7 And she said vnto vs I pray you let me glâ—ane and gather after the reapers among the Sheues so shee came and hath continued from that time in the morning vntill now saue shee taried a little in the house WE haue declared before that RVTH hauing first gotten leaue of her mother in lawe to gather eares after the reapers came by fortune or that I may speake more truely by the prouidence of God into the field of BOAZ her kinsman but what befell to her there the holy Ghost doth diligently set downe in these wordes following In the first place here is shewed howe BOAZ comming from Bethlehem into the field saluted his reapers who aunswered the Lord blesse thee The worde blessing is vsed in diuers places of the holy scriptures and hath diuers significations Sometime it signifieth to prayse giue thankes as when DAVID saith to Abigall in the 1. Booke of SAMVELL the 25. chap. praysed be the Lorde God of Israell which sent thee to meet me this day Sometime it signifieth to pray for good thinges as in the 48. chap. of GENE IACOB the Patriarcke blessed his sonnes that is he did wish wel vnto them GEN. the 37. chap. IACOB both at his comming to the king and at his going away blessed him that is he saluted him bid him farewell he gaue him thanks and wished him well When it is attributed to God it signifieth to doe well for God by his worde doth worke It is sayd in the 10. chap. of the Prouerbes The blessing of god doth make meÌ„ rich that is God doth increase and preserue riches What the simple vse of this word is we must consider by reading the holy scriptures as wheÌ„ they say in this place The Lord blesse thee The meaning is the Lord giue thee a fruitfull haruest and all good thinges as well for the body as for the soule We haue an example in this place of salutation The maner of salutation is not onely olde but moste profitable to reconcile and confirme loue which our sauiour doth diligently commend to all godly men The Aungell saluted GEDION as hee was threshing corne with these wordes The Lorde be with thee thou strong man IVDGES 6. chap. It is reckoned vp amongst the duetie of the Priestes to blesse the children of Israeâ—l There is a solemne blessing set downe in the 6. chap. of numbers Some Anabaptistes will not haue men saluted citing that which Christ in the 10. chap. of LVKE sayd to his seuenty disciples salute no man by the way but he doth meane nothing els then vnder the colour of salutation to suffer themselues to be called from their calling or if thou wilt vnderstand it according to the letter it was a personall and speciall commaundement and not a generall The Aungell saluting the blessed virgin vsed this same forme which BOAZ doth in this place Also Christ saluted his Disciples saying peace be with you The Apostle PAVLE doth begin and ende hys epistles with salutations Hee putteth downe their names whom he saluteth also the names of them which do salute others It is incredible to be spokeÌ„ how much that will auaile to the getting of good will but we must take heede least we doe it with an hypocrites minde It is a poynt both of curtesie and of humanitie to salute others and to pray for them If great and mightie men doe salute poore men they are marueilously affected seeing that they are not despised of them Neither was it to be doubted but that this salutation of BOAZ was moste acceptable to the reapers There are some who doe of enuie and hatred disdaine to salute others who shouide remember that commaundement of Christ that wee must pray for and wish well to our enemies How oft commeth it to passe that many who wil not willingly salute one an other after they haue ben absent asunder would desire nothing more then to liue togither and to vse all dueties of humanitie to eche other Here is an houshold example propounded vnto vs of a good housholder he goeth to his reapers he looketh what is done in the field for the presence of the maister helpeth much in any worke PLINIE in his 8. booke 6. chap. the elders haue said that the eye of the maister is moste fruitfull for the ground ARISTOTELL in his 1. book of gouerning a house doth write of a certaine man who being demaunded what dung was the best aunswered the steppes of the maister Although a man hath good and trustie seruauntes and bayliffes yet the mayster being absent they do all things the more negligently and carelesly TITVS LIVIVS sayth elegaÌ„tly those things doe not prosper which are ouerseene by straungers Read the prouerbes of ERASMVS concerning this matter the forhead is better than the hinder part negligent housholders doe spoyle both themselues and their seruauntes These sayinges may be applied to greater estates as to kings and Bishops that they doe not al things by other mens hands eyes and eares while they doe cocker themselues with pleasures BOAZ asked his seruaunt which hee had set
woman had eaten meat and was suffâ—â—ed she returned to her labour from which she had ceased a while now is added that shee applied her selfe to worke vntill it was euening then shee threshed that which shee had gleaned namely with a staffe and winnowed it There were two kindes of threshing in times past whereof mention is made in the holy scriptures one was with oxen the other with staues wherewith they did beat out the corne PLINIE sayeth in the 30. chap of his 18. booke Hâ—ruest is beaten forth somewhere with cartes somewhere with the treading of mares otherwhere with â—â—ailes cart that I may note this by the way is a kinde of carriage wherwith corn is beaten forth It is added that she carried it namely on her head which was a great burden It is sayd in the latter ende of the chap. that she did also gleane in the wheate haruest and euery day returned at night vnto her mother in law She doth teach vs by her example continuaunce in labour and so in euery good worke It is not inough to begin well but wee must goe forward chearefully Wee must labour whilest it is time wee must not neglect the oportunitie of time There are some who yeeld themselues to be spoyled of slougthfulnes or if they doe applie themselues for a time to vertue they doe afterwardes fall away It is to be noted that the holy Ghost doth say that she caried the burden her selfe and layd it not on a beast or a cart For it sheweth that God hath a care of these thinges the which ought to comfort those laborious men who by reason of theyr pouerty are driuen to carry great burdens vppon their heades or shoulders For if they doe that of fayth they doe a good and acceptable worke vnto God For God requireth these common workes of them and not that they should for religioÌ„ sake appoint pilgrimages and put on coules c. But what profite had she of so great labour for there are many which say that they labour in vayne She did gather almost an Ephah of barly If it be accompted after the measure of Tygurine it was as THEODORVS BIBLIANDER doth recken three times nyne gallons An Ephah is a measure for drie things and containing three bushels a bushell contayneth sixe cabs a cab foure logs a log is the least measure of drie thinges and moyst thinges contayning sixe egges If these be multiplied and that thou beginnest at a log a cab coÌ„taineth 24. eggs a bushell 144. and an Ephah 432. egges And 10. Ephaphs doe make a homere contayning 4320. egges which is the greatest measure the Hebrues haue as MVNSTER noteth vpon the chap. 29. of EXOD. And though RVTH could not gather so much vnlesse the haruest folkes had left her part at BOAZ his commandement yet it is certain that indifferent dilligence doth preuaile muche in any businesse A drop by often falling doth break or make hollow most hard stones They who are diligent and carefull in theyr work do quickly heape vp a number of necessary thinges But wee must pray to God that hee will blesse our labours for vnlesse his blessing be with vs all our labors are in vayn which we doe S. IAMES sayth in his 4. chap. ye fight and warre a metaphore taken froÌ„ warres he speaketh of contentions and brawles wherewith they do greeue one another and get nothing because ye aske not ye aske and receaue not because ye aske amisse that ye might consume it on your lustes Some complaine that they cannot nourish themselues by their artes in the meane season they doe not diminishe their lustes they despise God not acknowledging him to be the author of good thinges SALOMON in hys prouerbes sayth the dilligent haue sufficient the slougthful are famished PROU 14. verse 23. In all labour there is aboundance but the talke of the lippes bringeth onely wante 19. vers 24. The slougthfull hideth his hand in his bosome and will not put it to his mouthe againe that is he shall not haue to eate 20. verse 4. The slougthfull will not plow because of winter therefore shall he begge in the sommer but haue nothing And the 13. verse loue not sleepe least thou come vnto pouertie open thy eyes and thou shalt bee satisfied with bread 21. verse 25. The desire of the slougthfull slayeth him for his handes refuse to worke If God doth sometime afflict great labouring men with famine he doth it for certaine causes which we haue in other places made mention of It is added that RVTH shewed her mother in law those thinges which shee had gleaned also that she brought forth and gaue her that which she had left of her fulnes It appeareth that RVTH was notably affected towardes her mother in-law for that she might make her merry she did not onely shew her mother in-law part of it deuour the other priuelie but she sheweth her all which she had gleaned that day and brought her meate also out of her bag scrippe or bosome which was left Thou shalt easily finde daughters in-law which will geue nothinge to their mothers in-law yea who will rather cast meat to the dogs or els eat more then will do them good then bring any thing to their mothers in-law Let children learne to feede and to chearishe their aged parentes For the word of honoring doth coÌ„prehend this amongest others as the Lord himselfe interpreteth it MATH 15. wher he doth reprooue the PHARISIES and SCRIBES because they do make voyde the law of God through their traditions The gentiles also do thinke it meete that we norish theÌ„ which haue nourished vs. Oft-times sonnes daughters do coÌ„plaine that pouertie doth hinder them that they cannot performe that duety but if they should spend much at the wine vpon sumptuous apparell and such other vayn things they would make no mention of their pouertie There are fewe which haue regard of their parentes striken in age as becommeth them In the history of the gospell it is oftentimes read that parentes entreated the Lorde for their children that they might bee deliuered from diseases but there is no such thinge recorded of children The most part would wish them dead whether they be poore or riche If their parentes be poore they are to be nourished of them and so they are a burden to them if they be riche they watch as rauenous birds do for carcases There are also some who doe spoyle their parents of whome it is sayd PROV 28. verse 24. He that robbeth his father and hys mother is the companion of a man that destroyeth IOSEPHVS writeth that NAOMIE brought forth some peeces of meate which her neighbours had brought her and the which she had kept for RVTH For the wordes in the text may bee vnderstood both manner of waies We do therefore gather by this how deare the daughter in-law was vnto her mother in-law because she did not spend all but kept some for her that was abseÌ„t at labour
this marriage shee doth giue her preceptes she doth teach her what she shall do what she should auoid first she biddeth her to wash away her sweate spots least she should smel ill And those washinges were common amongst those nations and of theÌ„selues not vnlawfull Next she doth bid her to annoint her selfe the which was also vsed amongst the Estern people as other histories aswell the Euangelical history doth witnesse Thirdly she doth bid her to put on her apparell to witt the best she had Fourthly to goe into the floore and not suffer her self to be seen before that BOAZ had eaten and drunken The labourers seeme to haue better cheare at the latter ende of haruest as at sheep-shearing We doe make a feast in the latter end of haruest and vintage so we do giue more meate and drink to threshers of corne in the barne and winnowers She doth commaund her to marke hys bed or the place where he layeth hym downe and remouing the couerlit from his feete should lye downe by stealth at his feete and signifie vnto him what must be done according to the lawe of raysing vppe children to the brother or kinsman deceased For he sayd after that there was one of nearer kindred with whome hee would first conferre about this matter The law which doth command that the brother or kinsman shuld marry the wife of the brother of kinseman departed without a child doth not expresse by what way or meanes it shuld be done nor driueth any man vnwillingly to marriage Therefore NAOMII did vse these deuises that she might win BOAZ the easier and might obtayne of him that he should doe that which the lawe commaunded him to doe of hys owne accord and free will For cleanlines in women doth please men wel and husbandes do oftentimes abhorre theiâ— wiues for sluttishe apparell Therefore women doe combe and decke themselues The night also a man being alone with a woman alone doth make manie marriages Furthermore beyng well drunke they do many things willingly which if they had bin sober they would not haue done LOT committed incest with hys daughters 2. SAM 11. CAP. DAVID by drunkennes sought to ouerthrow the constancie of VRIAH and to enforce him to lye with his wife OVIâ— sayth Night loue and wine do nothing moderately the night is without shame and loue is without feare It was meete that RVTH should bee marryed to BOHAZ but there were other wayes and meanes by the whiche shee might haue dealt with him about this mariage they myght haue brought BOHAZ in minde of the law by some honest but peradueÌ„ture they thought it to be no matter when they were perswaded that it was his duty according to the law to raise vp seede to the kinsman deceased But least anye man should abuse this example and make marriages in degrees forbidden or defend baudry and excuse their faults by other errours and faults of the saints it is to be known that ther is mention made of four kinds of examples of holye men in the scripture First certain deeds are described proposed to vs to folow as fayth in ABRAHAM patience in IOBE chastity in IOSEPH c. the ardent prayers of DAVID others all the holy scriptures are ful of examples of vertue worthy to be had in remeÌ„brance How many doth the holy ghost propose vnto vs in this litle booke in NAOMIE RVTH and BOHAZ As gold smithes paynters and others do set artificial works before their schollers which they should follow so God doth put before vs the examples of Godly men that hauing them alwayes in our sight we may immitate them in our life Next the deedes of the Saynts are contayned in the holy scriptures which are wicked as the incest of LOT the addultery of DAVID the disobedience of IONAS the pride of the apostles the denial of PETER the vnbeleeuing of THOMAS many other These are not recited of the holy ghost to the end that we should folow them but we may see that though they be saynts to be yet corrupted in their nature in that they did excell in so many rare vertues that was by the goodnesse of God These thinges should make vs beware for if such excellent men haue fallen what may befall vs when we are not to be compared with them Next according to the admonition of the Apostle who so doth thinke he doth stand let hym beware least he fall And as they went not forward in wickednesse but repented so let vs also repent that God may forgiue vs our sinnes and punishmentes due for sins also let vs receiue sinners which do repent truely But true repentance doth acknowledge the heynousnes of sinne embraceth by fayth the mercy of God proposed in his sonne and doth afterwardes abstayne from sinne Thirdly the sainctes in the olde testament did certaine thinges well whiche at this day were most wicked to follow They did circumcise their children at the eight day whiche is not at this day lawfull because baptisme is in the place of circumcisioÌ„ They did offer diuers sacrifices to God which at this day haue no place A brother ought to marry the widdow of another brother rayse vp seed to him which at this day were a sin worthy of death The same may be said also of other ceremoniall lawes whiche are taken away by Christ the same also may be sayd of some part of the iudicialles These therefore are not to bee drawne into example Fourthly there are some singuler deedes as that ABRAHAM against that generall law Thou shalt not kill would haue slayne and offered his sonne ISAAKE That the Israelites did not restore the golden and siluer pottes and apparell which they had borrowed of the Egiptians we must not follow these thinges we haue no warraÌ„'t to do the same Thâ—â— 1. SAM 5. IONATHAN and his armor bearer in an vnfit place set on the power of the Philistines was done notably heroycally not proceeding from pride or couetousnes but driuen vnto it by the holy ghost he looked vnto the promise and glory of God and the preseruation of his countrey If any body bee not led by the like spirite and yet would take in hand the like matter they may be accompted rashe I omitte other examples by these promises wee may iudge more rightly of the deeds of NAOMIE and RVTH Therefore let vs say that this is a peculiar fact and we must not follow it Or those women were holy and chast yet they did offend in the manner neither are those thinges recited in the scriptures that wee should followe them but eschew theÌ„ And although the successe was happy yet it was not attributed to the carefulnes of NAOMIE but rather to Gods mercy Saynt PAVLE in the first epistle to the THESSAL 5. doth bid vs to abstaine from the outward appearaunce of euil But she is commaunded to do that which hath the outward appearaunce of euill NAOMIE vseth those artes whereby baudes doe entise young
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
thing which shall bring no profite to them that read it It is true that one place is more profitable then anotheâ— as one fielde is more fruitfuller then another and one riuer hath more 〈◊〉 in it then another but ther is nothing iâ— the scriptures that is without vse thogâ— it may seeme at the first sight to be altoâ—gâ—ather vnfruitfull Mettalls lye hid â— hard stones wholsom hearbs are founâ— in sluttishe places small pieces of gold are sometimes seen and precious stone lye hid amongst the barren sand Aristoâ—tle lib. 1. cap. 5. De partibus animaliâ—â—â— wâ—â—teth that of al natural things there is noâ—thing so vile abiect that bringeth no some profit vnto men For the works oâ— nature are not wrought in vaine but aâ— things are made for some ende In thiâ— place I remember Heraclitus Tarenâ—ous who when he lodged in a certainâ— shepheardes cottage cried out as it â— sayd come in hyther for here also aâ— gods The same may ought to be spoken of those places of the holy scripture which seeme to bee altogether barren â— for they haue sometime an euidenâ— anâ— profitableâ—vse This catalogue of the 〈◊〉 may peraduenture seeme to many â—o be vnpleasaunt and vnprofitable as â—hat which onely containeth an idle â—aâ—ologue of names But for this cause â—as this whole booke written nameâ—y that wee might knowe the geneâ—â—gie of DAVID and so consequently â—f Christ who was peculiarly promised â—nto him And truely this catologue is of so great moment that MAT. Lvc. translated the same word for word into the genealogie of Christ. For the scope â—f the Euangelists and Apostles is this â—hat Iesus is the Christ that is the king â—nd high priest of all true beleeuers â—herefore it behoued them to shew that â—ee was come of them to whome hee â—as promised For the holy Ghost preâ—â—ntly from the beginning of the world â—ligently declared of what parentes â—hrist should come God promised our 〈◊〉 parentes ADAM and HEVAH when â—ey should be cast out of Paradise that â—e seede of the woman that is the â—ESSIAH or Christ should breake the â—â—d of the serpent And the line of Christ descended not by Caine but by Seth to Noah Hee had three sonnes but the line is drawne from Shem to Abraham from him it descended not by Ismaell but by Isaac the promised sonnâ— afterwardes not by Esau his first born sonne but by Iacob who otherwisâ— was called Israell Hee hauing tweluâ— sonnes at his death by the inspiration of the holy Ghost he foretolde vnto Iudah that he should haue the kingdome the scepter or rodde that is the kingly power should not depart from his tribâ— nor a scribe or a lawgiuer the Chaldâ— interpreter translateth it a prince the Septuaginte a captaine all one sence that is inferiour Iudges shall not depart from his feet namely of the tribe of Iudah that is they shall not be taken away vntill Shiloh come that is the sauiour and Messias the olde Hebrues doe thus expound this worde but the newer oâ— latter of them doe woonderfully wreâ— this place and doe deuise most absurd senses least they shoulde be compelleâ— to confesse that the Messiah is come in to the worlde The Patriarcke addeth and the people shal be gathered vnto him that is the Gentiles shall also come vnto the MESSIAH and beleeue in him Though thys propheâ—ie seemeth to speake onely of the continuance of the kingdome of IVDAH and not euidently and plainly to say that SHALOH should come of the tribe of IVDAH yet other prophets did afterwardes expresly foretell the same For when as in the tribe of IVDAH there were many notable houses as CALEBS and others the Prophetes propheâ—ied that the MESSIAS should coâ—e of the house of IESEE and of DAVID But of DAVID there came most mightie kings after his family being as it seemed almost extinguished and ouerwhelmed yet God preserued him a light and foretolde that the Messias should come of IECONIAS DAVIDS nephew of his sonne IEHOIAKIM Hee begate SALATHIEL from whome the two Euangelistes doe draw the lyne of Christ vnto IOSEPH vnto whome was espoused the holy virgine who baâ—e Iesus Christ the king of kinges And in this place is the genealogie of the fathers crâ—wne from IVDAH the sonne of IACOB vnto DAVID PHAREZ and ZARAH being twinnes were the sonnes of IVDAH of THAMAR his daughter in law and his wife Gen. 38. By them are praefigured two sortes of people the Iewes and the Gentiles they went down into Aegipt with their father and there PHAREZ begat ESROM 2 ESROM was the sonne of PHAREZ Gen. 46. He went downe into Aegypt with his father his grand-father as also HAMVL his brother did Ge 46. of whose posteritie there is nothing recorded vnlesse that the familie of the HAMVELITS tooke theyr names from hym Num. 26. 3 RAM who in the booke of the Chronicles and by the Euangelistes is called ARAM was the sonne of ESROM borne in Aegypt after the death of IACOB 4 AMINADAE the sonne of RAM great graund-father to DAVIDS great graund-father was borne in Aegipt 5 NAASSON the sonne of AMINADAâ— graund-father vnto DAVIDS great graund-father hee went out of Aegypt with his father and after hym hee was captayne of the tribe of IVDAH in the wildernes where hee begate SALMON Num. 1. 2. 7. 1. Chroâ—i 2. It is doubted whether he was hanged together witâ— the other princes in the fields of MOAB for whoredome and the worshipping of Ball Peor ELISAH ARONS wife was his sister Exo. 16. Some doe write that ELIMELECH the Bethlehemite the husband of NAOMIE RVTHES mother in-law and NAASSON were brethren but LIRA saith that ELIMELECH and the father of BOAZ that is SALMON were brethren and so the other went before hym in one degree as he noteth vppon 3. cap. of this booke According vnto this opinion BOAZ and MAHALON shuld be brothers children which seemeth not to be true for then should there haue bene none neerer of kinne then BOAZ except hys brother if hee hadde anie for these two sonnes dyed without anie Children 6 SALMON who in this booke and 1. Chroni 2. is otherwise called SALMACH the sonne of Naasson graund-father to DAVIDS grand-father was prince in the tribe of IVDAH when IOSHVA entred the land of promise this man tooke RAHAB the Cananite to be his wife c. 7 BOAZ DAVIDS great graundfather hauing SALMON to his father and RAHAâ— to his mother tooke RVTH to hys wife The Hebrues doe say that hee was IESHAN the Iudge The Chaldei interpreter calleth him a righteous man and hee writeth that for his equitie the land of Israell was preserued from the inuasions of the enimies and deliuered from the famine by his prayers But from whence he hath this I know not 8 Oâ—ED the sonne of BOAZ and of RVTH the Moabite was DAVIDS graund-father 9 ISAI who by the Euangelistes is called IESSE was the sonne of OBED mention is made of him in the 11. chap. of the Prophet