THE REWARD OF RELIGION.

Deliuered in sundrie Lectures vpon the Booke of Ruth, wherein the godly may see their daily and outwarde tryals, with the presence of God to assist them, and his mercies to recom­pence them: Verie profitable for this present time of dearth, wherein manye are most pittifully tormented with want; and also worthie to bee considered in this Golden age of the prea­ching of the word, when some vo­mit vp the loathsomnes ther­of, and others fall away to damnable securitie.

L v c. 12.32.

Feare not little flocke, for it is your Fathers will to giue you a kingdome.

Cyprian in the end of the 6. Epist. lib. 4.

Dearely beloued brethren, let this bee rooted in your hearts, let this be the preparation of our weapons, let this bee your Meditation day and night, to set before your eyes, and consider with minde and sences, the punishments of the wicked, with the rewards and deserts of the righteous: what penaltie he threatneth to them that denie him; and what glorie hee promiseth to them which confesse him.

Seene and allowed.

LONDON, Printed by Iohn Windet, 1596.

TO THE RIGHT Honourable, vertuous and Christian Lady, the Lady Mar­garet, Barronnesse Dacres of the South, grace, mercie and peace, be multiplied, in this life pre­sent and eternall felici­tie in the life to come.

RIght Honourable La­die: it is reported that the inhabitants of the mountaine Cassius by Seleucia, at the third watch of the night doe behold the Globe of the Sunne: so that on the one side they see our accustomed darkenesse, co­uering the face of the whole earth; on the other side the glistering beames of the shining light, [Page] displaying the shadow of the nightly darkenes. In my opinion this hill doth verie fitly resemble the excellencie of the word of God, and the in­habitants thereof, the professors of Religion: for long since the Sun of righteousnesse, the Sonne of God, departed from the sight of the world; and declined like the Sunne of the firmament; hath left the vniuersall Orbe of the whole earth in palpable darknes. Yet to vs liuing in this world, the beames of his brightnesse, the light of his spirit, the power of his person, and the glorie of his godhead, is most euidently manifested, by the Scriptures and preaching of his holy word: so that there we behold infinite thousands walk­ing in darkenesse, and standing on the left hand of God ready for damnation: but here wee see a few persons, professors of Religion, like the men of Cassius, liuing in the sight and presence of our Sauiour, (whom they behold shining in the Scriptures) and standing on the right hande waiting for saluation. For this cause, the voice of the eternall God soundeth so often vnto vs in the Scriptures, that wee were vnder the prince of darkenesse, that wee were darkned in our cogitation, that it was night, but now the day starre from on high hath visited vs, and therefore we must cast away the deedes of dark­nesse, and put on the armour of light: and the [Page] Scriptures euery where testifie, that the Church of God is in the toppe of the mountaines, mea­ning that the dignitie of our calling, as farre excelleth the fancies of the world, as the hils a­rise aboue the vallies of the earth. This is the infallible word of life: and all the writings of men, are but the Apes hereof▪: from hence they heard of their Golden ages, their feareful won­ders, their strange inuentions, and their incre­dible fictions which they haue broched concer­ning heauen and earth. When Ptolomeus Philadelphus king of Egypt, builded his fa­mous Librarie, and had furnished it with al the writings of the heathen, hee also by Ambassa­dours to the high Priest in Iudah, obtained the olde Testament, and sixe men of euery Tribe, to Translate it out of Hebrewe into Greeke: then Demetrius Phalerius, one of the Schollers of Theophrastus, certified the King, that a­mong all the writings of their learned Philoso­phers, they onely were Diuine, and the Caelesti­all Oracles of the euerlasting God. For their truth the secrete nature of euerie hart is forced to confesse; for their substance, it is altogether occupied on heauenly things; for their sinceri­tie, it is established in the promise of him, who neuer changeth for their stile, neither the prin­ciples of Plato, the demonstrations of Aristo­tle [Page] the inuentions of Hippocrates, the sleights of Carneades, the exclamations of Cicero, or the conceipts of Seneca, were vttered in so plaine eloquence or commendable phrases, as the Scriptures of our saluation. Also if your Ho. consider the often changes of the lawes of godlesse Gentiles, you shall perceiue that they haue had as many Religions as generations: but you shall finde that we haue now the Religion of Adam, the faith of Enoch, the Arke of No­ah, the sacrifice of Abraham, and all the true worship of God, as the Church possessed it▪ many thousand yeares agoe: and all because the rule hereof, the heauenly word of God remaineth for euer. Lycurgus the best law-maker that euer was among the Gentiles, when he saw his lawes to be amended of the Spartanes, for very griefe thereof famished himselfe at Crissa. The lawes which Papius & Iulius gaue to the Romanes, were disanulled by Seuerus the Emperour: all the world erreth, some one way, and some ano­ther, mutually condemning each others super­stition; onely the Church of God, in euerie age retained one God, one faith, one Baptisme, and one substance of Religion, because it followeth one voice of the holye Ghost speaking in the Scriptures. It were infinite to set downe all the commoditie we receiue by this heauenly wri­ting [Page] By it our manners are mollified, our minds instructed, our liues blessed, and we deliuered from Atheisme, Paganisme and Papisme: A­theisme denieth all things, Paganisme corrup­teth all thinges, and Papisme confoundeth all things, therefore by the word of God, wee are freed from doubting the truth, deceiuing our owne soules, and confounding Religion. And because this requireth some proofe, I beseech your Ho. to beare with my tediousnesse, while I manifest my minde so briefely as I may; omit­ting Atheisme fitter for dogges to beleeue, then men to professe, I will briefely declare, how the Gentiles, (such as wee were before the worde wrought our calling,) haue falsified the whole Scripture and corrupted the tradition thereof, with the inuentions of their owne Poets; and how the Papists are but confounders of Heathe­nisme, heresie and Christianitie. First to begin with the Gentiles, while reason and nature en­forced them to confesse a God, (which is onely and truely learned in the scriptures,) they ima­gined a multitude of goddes and goddesses; in the Scripture we finde the mention hereof, that euerie nation had a peculiar God. The Zidoni­ans and Sirians had Astaroth, or as some call him Astartes: the Moabites had Chemosh: the Ammonites had Milcom or Moloch; [Page] the Babilonians Bel, the Philistins Dagon, the Egyptians worshipped many beastes, but especi­ally a sheepe: among other writers, we find that the Athenians, had Apollo and Minerua; the Boetian Thebes, Bacchus and Hercules; Carthage had Iuno; Cyprus and Paphus, Venus; Rhodes, Apollo; Taenarus, Neptune; the Creetes, and Ephesians, Diana; the Ro­maines Mars, the Italians, Ianus, the Arabi­ans Diasares; The Germaines Tibilenus, the men of Affrique Caelestus; and the Moores haue worshipped the gouernours of their Coun­trie. Thus they turned the glorie of the incor­ruptible God, into the similitude of corruptible creatures, as birds, beasts, fishes and Serpentes, and wandered without God while they framed to themselues a multitude of goddes: and the best they coulde inuent, were sinfull and abho­minable wretches, such as exceeded all others in notorious crimes, as I could easily shew, if it were to my purpose: and moreouer they haue forsaken not onelye the true God, but haue blotted the names of their most famous men, leauing the worthiest in hell, and lifting the worst into hea­uen. For might not they as well made Socrates a God for his wisedome, whom Apollo himself honoured with this Oracle: Pantoon An­droon Socrates sophotatos, of all men So­crates [Page] was the wisest: Aristides excelled them all in iustice, Themistocles for warre, Alex­ander in honour, Polycrates in felicitie, and Demosthenes in eloquence: Who was more graue then Cato, more valiant then Scipio, more affable then Camillus, more excellent then Iul. Caesar, more happy then Sylla, more wealthie then Crassus, or more religious then Numa Pompilius; truely none among all their Deuils, I would say goddes, with whom all the nations of the earth haue committed forni­cation. In latter times the Romaines had onely power to consecrate goddes, as now the Pope & his Cardinals doe challenge the same to Cano­nize Saints. But would not the hearts of the godly breake in sunder, to consider that euerie Cittie inuented a new God, yea euerie familie had their housholde goddes, committed Idola­trie with birdes of the ayre, and beastes of the earth, men and women, Moone and Starres, Sunne and Angels, euen to the Asses head, as commonly as the Serpent liueth on the dust, or as greedily as the Lyon raueneth when hee fin­deth a pray. The studie of Astronomie verifieth this, for they haue imagined signes from the Eagle to the little birde, from the Lyon to the little dogge, from the Whale to the litle fish, and from reasonable creatures to vnreasonable [Page] monsters: because they would haue some colour for their impietie, they translated their Idols to be signes in heauen. But now when the light of the word of life once shined in the world, they perceiued their owne follies, renounced their olde errours and receiued the wholesome doct­rine of the onely true and eternall God: for as the Lyons runne at the sight of a fire brand, as the Cockatrise flyeth when shee sauoureth the Weasill, and the clouds flie away when the Nor­theren winde bloweth; so these subtilties of Sa­than being once discouered, thorough the sim­plicitie of the Scriptures, they fall againe into the brest of the first Author, and I would to God they were for euer buried in his bottomles king­dome. Also that which we finde in the word of God, concerning the creation, the floud, the re­plenishing of the earth, the beginning or confu­sion of tongues, the destruction of Sodom and Gomorhe, the deliuerie of the Isralites from E­gypt, the myracles of Moses and Aaron, the ouerthrow of the Cananites whome they call Phoenicians, the building of Salomons Tem­ple, the scattering of the Tribes of Israell, the birth of Christ, the darkenesse at his death, and the preaching of the Apostles: they haue cor­rupted with fond additions, wilfull deuises, in­tollerable blasphemies, ignorant relations, wic­ked [Page] substractions, and accursed deprauations, which if I should follow, I might make a large volume: onely thus much I will be bolde to say, that all the wisedom of the Gentiles was nothing but the doctrine of Deuils, & that all the world before the comming of Christ, was without the true knowledge of God, the Iewes onely excepted. The learned haue noted these fower as the ge­nerall heads of auncient impietie, the first is Barbarisme, wherin men liued vnder no guide, preserued no peace, followed no commendable kinde of life, but euerie one did that which plea­sed him, to the disgrace of mankind, refusing onely that which was good, and altogether em­bracing that which was accursed. Then one sa­tisfied another with bloudy reuenge, making no more accompt of the life of a man thē the bloud of a beast; then they mingled themselues like brutish creatures in generation, brother with sister, father with daughter, and mother with her sonne, then their strength was their lawe, their desire was their counsellour, their affecti­ons pleaded, their will gaue iudgement, & their mallice was the meanes to execute their cruel­tie. The second head or fountaine of falsehoode among the Gentiles, is called Schythisme, be­cause it was first practised among the Scythians a barbarous and cruell people, differing in no­thing [Page] from the former, saue onely because they had one gouernour or ruler, to whom they were subiect, being at his commandement, to execute right or wrong, to saue or kil, keeping peace with none, but manie times setting the children to drinke the bloud of their owne parents, and the parents to eate the flesh of their owne children. The third kind of falsehoode which raigned a­mong the Gentiles for want of the word of God, is called Hellenisme, which consisteth in the worship of Idols, this began among the Greci­ans, who are called in their owne tongue Helle­nes, and therefore was the superstition called Hellenisme, this detestable canker so preuailed, that not onely the Grecians, Babilonians, Egyp­tians, Sirians, Phaenicians, Phrygians, and ma­nie other nations were infected therewith, but the Israelites the people of God, were poysoned therewith, which in the ende was their vtter subuersion, and this hath raigned a long time in the Church of Rome, and in all those king­domes, where she could plant her chaire, which all the godly doe perceiue will be her euerlasting destruction. But this Hellenisme preuailed mightilie, for the space of two thousand yeares, vnder which time sprang vp all the sects of the Philosophers: as the Pythagoreans, which taught that men might not sacrifice to the gods, [Page] that the soules of men departed do go into other men, and also into bruite beasts, that whatsoe­uer was aboue the Moone was immortal [...], with such like fantasies, and in the ende this Phytha­goras would be called a God. Next vnto him arose the Platonistes, who affirmed that the world was created of the Angels and little god­des, that of one God there came many other god­des, that all women ought to bee common, and that no man ought to haue a wife peculiar to himselfe, in a wel ordered common-wealth. Af­ter these succeeded the Stoickes who affirmed this world to be God, that all flesh shall perish, and that the soules departed from one into an­other. Then also began the Epicures to growe like Serpents, borne onely to destroy other, they would haue all things to ende in pleasure, that there is no God or prouidence, that none are bles­sed but in this present life. And thus your Ho. may perceiue how miserable were those dayes, when men ranne headlong into so great extrea­mities, that their profession of wisedome was the cōfession of folly, & for al their light of lerning, they groped in a Cimmerian darknes, being sha­dowed with ignorance like the Countrie Odessae in Greece, which by reason of mightie hils ther­to adioyning, neuer felt the beames of the Sun. The fourth head or fountaine of vngodlinesse is [Page] called Samaritanisme, of the Samarians which mingled themselues with the profession of the Iewes, and receiued some parte of the Bible; yet like the Anabaptistes of our daies, without any difference or conscience, kept companie with Iewes and Gentiles. Of these came many accur­sed sects, from whom sprang many detestable o­pinions, and thus the world laboured with dam­nable deuises, while the Deuill laughed at their dayly destruction; whereby this is euident, that Philosophie or Paganisme is the corruption of our Religion. But some peraduenture will obiect vnto me, that they had very excellent and wor­thie men, who Crowned their Countrie and kindred with endlesse memorie. Mutius left his right hand on the Altar. Empedocles willingly cast himselfe into the burning flames of the mountaine. Aetna one of the builders of Carthage, to auoide a second marriage, cast her selfe into the burning graue. Regulus being freed from the Carthaginians, chused rather to suffer death himselfe in most cruel torments, then to discharge their prisoners at Rome. Me­nocaeus, seeing his Cittie of the Thebes be­sieged by the Grecians, which they threatned to destroie, except one of them would giue him­selfe for all, did ascend to the wall of the Citie, and there pearcing his body with a sword, fell [Page] downe dead among his enemies, wherewith they contented, departed. Alcestis the wife of Peri­laus seeing (as she supposed) the fiendes come for her husband, who lay sicke, slew her selfe, bid­ding them to take her shaddow and spare her husbands life. To speake nothing of Lucretia; Dyrachia, Aria, Cyane and many others, on­ly let this suffice. Eleates being asked of Dio­nisius the tyraunt, what was better then Phi­losophie, answered, death, whereupon hee was commaunded to be scourged to death, which for the defence of his speach, and contempt of death he most patiently endured. Yet Tertullian, a Christian father speaking of such like actions, hath these wordes, O lawfull commendation be­cause humaine, to whome neither wilfull pre­sumption, nor desperate perswasion is imputed, to whome it is permitted to die in contempt of death, and all manner of crueltie: to whome is giuen more libertie to suffer for his countrie, kingdome or friends then for God. Who is hee that cannot with one eye espie the meaning of this father? Improuing this kinde of death, as presumption or desperation which may neuer haue any harbour in the hearts of the faithfull, what shall wee then say of all these worthie per­sons? Surely whatsoeuer is not of faith is sinne, and without faith it is impossible to please God. [Page] We must not regard what man doth, but what God commaundeth, as the Emperour Con­stantine once said, it is not death but the cause of death that deserueth commendation; as A­gesilaus the best Grecian Prince that euer was was wont to say, The purest Adamant is not worne with yron, nor wasted with fire, yet a little Goates bloud will consume it: euen so if one man could suffer al the tryals in the world, and abide many thousand deathes by fire and torture, yet it shall no whit profit him, except the bloud of Iesus Christ loose the fetters of sin, and breake the chaines of the Deuill; now the mercies of God in Christ, are not communica­ted to any, but to such as know them, and who can know them without the word of God? This is the fountaine of water of life, and all other are but poysoned puddles, stinking more filthy­ly in the presence of God, then the Lake of Ca­marina in the nostrels of men. They reporte that in Sycilia there are two springs, whereof one will make a fruitfull woman barren, the o­ther, a barren woman fruitfull: if this were so, I thinke all the world would haue recourse vn­to it. Yet in this word of God, there is a grea­ter commoditie declared vnto vs, for here wee learne the true cause of barrennesse; which be­ing knowne, the disease is the more easily remo­ued [Page] here wee learne the meanes whereby it is cured, as in Rebecca, Annah, Elizabeth and others, which might as easily bee practised, as true Religion vnfainedly professed. Moreo­uer they tell vs, that in Epirus at the foote of the hill Tomarus, there is a holy Well, which of it selfe will kindle a Torch, being put vnto it, & quench it being brought burning therto; graunt this to be true, & it will represent vnto vs the nature of this holy Wel the word of God, which with the water of our Baptisme doth fire our hearts by the holy Ghost, but comming vnto it burning in the heate of our owne lust, quencheth the flame of our owne concupiscence. Also wee finde in Varro, that there are two streames in Boeotia, whereof if sheepe drinke, the one burneth their coulour in Russet, and the other maketh them while againe, if this be possible as al things are possible to the creatour of the world, what maruaile though we are re­generated, not (new couloured) by the immor­tall seede of his heauenly word. Which are his sheepe, and the corruptions of our nature so washed in the same, that our garments of righ­teousnesse are as white as snow in his presence. Solinus telleth that at the Cittie Debris a­mong the Garamantes, there is a spring which at the rysing of the sunne congealeth to Yce, [Page] but at the setting thereof resolueth to water a­gaine, which is contrarie to all the world beside freezing with heate, and thawing with colde: yet we may make this vse thereof, that it is no wonder to see our heauenly Well to worke these contraries, to be the sauour of life vnto life, or else the sauour of death vnto death, that vnto some it is a two edged sword to giue them mor­tall wounds, vnto other, a broad Target to de­fend them from danger, that it wrought so ef­fectually in the daies of persecution, when it was oppressed in darkenesse, but now freezeth and hardneth in these daies of peace, when the sunne of prosperitie shineth to all. Surely as the Albeste stone once set on fire, can neuer be quen­ched, so if we could but once burn in loue vnfai­nedly with the Gospel, our profession should not be so luke warme, nor our deuotiō so smal in the cause of religiō. And thus I haue bene bold with your Ho. to proue my first assertion, wherein if I haue beene too long, let me craue pardon, and I will promise greater breuitie in my seconde proposition, which is this, that Poperie is a con­fusion of Heathenisme, Heresie and Christia­nitie. And that I may methodically proceede, I will begin at their highest degree, and so in or­der lightly touch so many things as may certifie your Ho. of the truth of their Religion. Numa [Page] appointed one to bee a high Priest, at whose iudgement all temporall and spirituall thinges were administred, the same is retained in the Church of Rome, for the Pope obtained of Pho­cas the Emperour and murderer of Mauri­tius, that the Bishoppe of Rome might bee the heade of all Churches, to whose iudgement all the world in spirituall matters must be subiect: by which in time it came to this, that hee cor­rupted the whole Church of Christ, that hee got both swords into his hand, and made him­selfe a triple Crowne, after the manner of the late Roman Emperors, who had three Crownes at their inauguration; and as the triple light­ning was the auncient of Iupiter, so the triple Crowne is the badge of the Pope▪ thourough the honour or terrour thereof, he threatneth what thunder-bolts he pleaseth in the world. The Ca­balists imagined two Keyes, whereby Paradise was opened and shutte; from hence the Pope hath in his banner the crosse Keyes, telling vs that he hath power, to open and shut Paradise, for, & against whō he pleaseth. Being thus exal­ted into the highest place, as it was reported, the God Termines would not giue place to iu­piter standing both in the Capitoll, no more the Pope giueth place to Christ although hee stand in the middest of his Church, and sit at [Page] the right hand of his Father in heauen. For this cause, as the Emperours had their senate, so he hath his Cardinals: as the Egyptians bound the Priests of Isis or Apis to liue in perpetuall virginitie; so hee forceth the sacred shauelings of his vnholy seate, with the vowe of perpetuall chastitie, and that he might helpe their weak­nesse in this behalfe, as Caligula suffered the whoores of Rome in his daies, so the Popes haue graunted the tolleration of a Stewes, builded by a Pope, Sixtus the fourth, which in shorte time so preuailed, that the Pope receiued for Rents thereof fourtie thousand Duccats by the yeare. And Paule the thirde had the names of fourtie & fiue thousand Tennants belonging to that most filthie and damnable kinde of life. Furthermore hee furnished, or rather poysoned the Church of Christ, with Friers, Munkes, Nunnes. The Friers and Munkes are the suc­cessors of the Essaean, Dosithaean, Nasachae­an and Cynicall heretickes, which like these take vpon them the vowes of wilfull pouertie, and perpetuall chastitie, placing their Religion in abstinence from meates, in outward and hy­pocriticall fasting, affirming that they are the successors and followers of the Apostles, like the heretiques called by Augustine Apostoliques, defending that the Apostles leade a single life, [Page] and had no wiues, so these Romish heretiques accompt Marriage but filthines, like the Mar­cionites, Tacians, Adamites, Platonists, and Valesian heretiques, and are not ashamed to make the holy Apostles of Christ breakers of wedlocke, and wilfull departers from their own wiues, contrarie to the writings of the Euange­lists and Saint Paul. The Nunnes or women-Munks are the naturall successors of the vestall Virgins instituted by Numa, & as these were Dedicated to Vesta, Apollo; Iuno, Argiua, Diana & Minerua, so are the Romish Nunns to Marie the mother of Christ, and other holy women. Then also did he begin to dresse and a­dorne the Temples with Images, which he lear­ned of the Gentiles, as I haue already declared, and herein hee ioyned with the Gnostickes and Basilidian heretiques, who defended Images to be lawfull for Christian people; and as the Gen­tiles had their sacrifices for the dead, called In­feriae, so he instituted praiers for the dead, least he should seeme to want any thing, which hee should not haue. Then also hee tooke the Scrip­tures from the common people, least they should espie his lewdnesse, and as Lysis the Pythago­rean blamed one of his fellowes for making knowne abroade their Masters precepts, so hee blameth all those that shall open the misteries [Page] of the Gospell to the common people: and as the Magicians of Persia were wont to sing to their Idols in a strange tongue, so the Pope comman­ded all things to bee done in the Church in an vnknowne language, wherein they also ioyne with the Basilidian heretiques, who gaue this as a principle, that their misteries must be con­cealed and reuealed onely to a few, being worse then the Pythagoreans, who commaunded but fiue yeares silence to their Disciples, but the Pa­pistes keepe men all their liues from reading, speaking and conferring on the Scriptures. By this meanes he deceiued the world with iugling like the heretiques called Mirabiliarii, and af­firmed that faith commeth by nature, like the Basilidians and Gnosticks; they taught that e­uerie one that would be saued must be annoyled in their sickenesse; like the Heracleonite here­tiques; that it is lawfull for women to Baptise like the Marcionites; that children vnbapti­sed are not vnder the couenant, and that grace is giuen with the outward signe, like the Ar­rians and Heracleonites; that children must be annoynted with Oyle in Baptisme, like the he­retiques Marcus and Marcosus; that Baptis­me washeth away originall sinnes, and such ac­tuall as are committed before, like the Nouati­ans, and Messalian heretiques; that the Sa­crament [Page] of the Supper of the Lord, after the words of Consecration spoken, is the verie body and bloud of Christ, so the heretiques called Marcites, said, they made by coniuration, and for this cause the Pepuzian heretiques baked the bloud of man with the bread ordained for this supper; that wine must bee mingled with water, as the Artotyrites said, they must offer Cheese with the bread in the Sacrament; that good workes merite eternall life, like the Pela­gians, Catharites, and Mahumetistes; that a man since the fall of Adam hath free will, and that God hath▪ Predestinated none, like the Pe­lagians, that it is lawfull for vs to sweare by creatures, as the Virgine Marie, Saints and Angels, so doe the Manichaeans and Mahu­metistes; that some sinnes be mortall and some veniall, so doth Mahomet affirme: with a thousand like, most vaine, wicked, wretched, blasphemous and damnable assertions, which were most easie to bee proued if there were any question of it. By this your Ho. may perceiue, that their Religion is but patched of many con­demned heresies, defended by vnwritten tradi­tions, and maintained by violent and forcible dealing: like the Chamelaeon they haue often changed and poysoned the world, but the scrip­tures are as a Baye lease, to cure the contagion [Page] of such mortall confusion; and thus in some sort I haue perfourmed my promise, in deliuering the vanity of the world which hath refused the wisedome of the eternall word of God. The end of this my speech is to shew the wonderfull and incomparable treasure of the holy Scriptures; for as the Golde hath the brightest beames, be­ing laide to the Copper: as the Adamante is of greatest force, when the loade stone is beside it, and the purest colour hath the best hiewe, when the countersaite is compared with it; so the bles­sing of God in his word, doth most magnificent­ly appeare, when wee behold before our eyes the counterfaite colours of superstitious conceipts, the crooked deuises and cursed opinions of the condemned Crue, which haue refused the waye of life declared herein, and chused the path of damnation for the hire of their superstition. The Scriptures are not only a Castle to keepe vs from heresie, but also a salue or remedie, if wee haue been poysoned by falshoode. The sting of the Scorpion is cured by applying the Achates stone, the grasse Alimos preserueth the fami­shed person from death, The Baare hauing eaten Mandragora saueth his life by the little Em­met, and the poyson of the Chamelaeon is ex­pelled by a Baye leafe: euen so the word of God, cureth the heresies of Poperie, which are com­pared [Page] to the stinging of the Scorpions in the Scriptures, it is the fruite of the tree of life, and whosoeuer eateth and disgesteth in shall neuer die, it is a preseruatiue against all poyson, and the leaues thereof shall cure the nations. By this alone the Lord hath wrought the calling of his children, the confusion of his enemies, the com­fort of his Saintes, and the replenishing of his kingdome. All the Kings of the earth haue beene in armes against it: yet the ministers thereof, who neuer bore armes against them, by their onely preaching haue wonne a glorious fielde. All Egypt coulde not resist Moses and Aaron, because they came on the Lordes message: no more shall all the world ouercome the preachers of peace, so long as they faithfully performe their heauenly Ambassage. Wordes haue wrought more then weapons; the spirite hath pearced more then the Speare; the wals of Paper and the ordinaunce of Fathers haue bat­tered downe the stately kingdome of the whoore of Babilon, learning hath done better seruice then Launces, Gownes haue conquered moe then Gunnes; Bookes haue done more good then Bullets; and the prayers of the faithfull haue preuailed more then the Pikes of horsemen; the stone which the builders refused, is become the [Page] head of the corner, this is the Lordes doing, & it is maruailous in our eyes, the bloude of the dead Martyrs hath giuē greater wounds in this quarrell, then the swords of the liuing souldi­ours. But thus I haue too long troubled your Hon. with that which you knewe before, and haue presumed on your fauour for the accepta­tion of these my slender labours vpon one parte of Scripture, the booke of Ruth; which as the holy Ghost hath vouchsafed to call by the name of a woman, to the praise of the whole sexe, and euerlasting commendation of her Religion: so am I emboldned to Dedicate it to so Hon­ourable a Lady, as your selfe, whome I know to be a Ruth by Religion, though a Noble woman by birth. For many witnesses can testifie this al­so if I should be silent, and the ordinarie exer­cises at Seuenoke, will sound your name, be­cause your presence and diligence at them, hath stirred vp manye meaner persons, comforted some godly people thereabout, and much euery way countenanced, and encouraged the prea­chers of the same. There are many causes which might compell me, (though vnwilling) to com­mit my labours to the Presse, yet willingly to present them to the world vnder the name of your Honour. For I am assured of the accepta­tion [Page] of any small thing that shall bee offered in the name of Religion, much more of this which comprehendeth the recompence and rewarde of our profession. Your Honour knoweth that better is it to see the smoke of ones owne Coun­trie, then the fire of another: so I trust my slen­der studies, which are but as smoke, being com­pared with the burning coales of others know­ledge, such as dayly you heare, shall be the bet­ter accepted, because there I had my being, where your Honour hath your dwelling. Al­so I am hereunto moued, that I might haue a­ny occasion, to testifie my bounden dutie, which I owe vnto that Noble and worthie Gentle­man, Sir Henrie Leonard your Sonne, of whome I haue receiued especiall encourage­mentes in the course of my studies, and to whom I must remaine a debtour to the ende of my dayes, being no wayes able to recompence his wonted kindnesse, but onely by this, daylye to praye for the life and prosperitie, that hee may be as the heyre of your Honour, so an orna­ment of the Noble house of the Dacres. And the God of all peace blesse your owne person, with such blessings as you daylye desire, that you may still liue to the comfort of the godlye in this present life, to the enlarging of your [Page] owne Honour, to the reioysing of your whole fa­mily, and to the endlesse saluation of your owne soule with Iesus Christ the Sauiour of all them, which haue vnfainedly embraced true religion. Lon­don this first of October. 1596.

Your Honours to com­mand in the Lord. Edward Topsell.

To all them that haue vnfai­nedly embraced true Religion.

DEarely beloued in Christe, when I consider that com­fortable Oracle of the Apo­stle, when he saith that god­linesse hath the promises of this life and of the life to come; it com­meth into my mind, that religion is none of the meanest professions, that is labour­ed for in the worlde: for the greatest re­wardes are promised to the chiefest ex­ploytes; and the worthiest enterprises are Crowned with glorious benefits. Ioseph for his wisedome was made the gouer­nour of Egypt. Othniel for his seruice re­ceiued Aisah the daughter of Caleb for his wife. Iiphtah for his victorie was made iudge of Israel, and Dauid for his Musicke was made one of the Courtiers of Saul. [Page] In so much as it seemeth an ordinarie practise that euerie knowledge is rewar­ded with some curtesie: whereby wee are certified, that it is no maruaile to heare & hope for so excellent blessings as are pro­mised to the Religious. For they are the house of the Lorde, and as hee dwelleth with all maiestie in heauen, so he raigneth with all Authoritie in the righteous; they are a chosen generation borne of God, a Royall and holy priesthood, a holy nati­on, a peculiar people, the free men of Christ, the inheritours of the earth, the iudges of the worlde, the coheires of Christes kingdome, and the Cittizens of heauen. If wee looke for their Nobi­litie, they are the Sonnes of God; if for their instruction, they are taught of God; if for their tuition, the heauenly Angels are their seruants; if for their degrees they are kings and priestes for the eternal God, if for their calling they are Saintes; if for their life it is heauenly; if for their wealth it is the whole worlde; and finally their death is the birth day of all felicitie. For this cause Dauid desired rather to bee a doore-keeper in the house of God, then a dweller in the stately tents of the wicked; [Page] as if the meanest condition among the professors of Religion, were more excel­lent then the chiefest estates among the worldlings, their Crosses excell the o­thers Crownes, their barrenesse the o­thers fruitfulnesse, their humilitie the o­thers honour, their ignorance the others knowledge, their simplicitie the others wisedome, their weakenesse the others strength, and a little thing that the righte­ous hath, is better then the great possessi­ons of the vngodly. When there is famine they are satisfied, when ther is warre they are deliuered, when there is plague they are without daunger, if fire fall from hea­uen it shall not burne them, if the waters arise aboue the mountaines, they are not drowned, if the earth quake and rend a­sunder, yet they are not swallowed vp, if the wilde beastes fall vpon them they are not deuoured, and if the Deuill himselfe would oppresse them, yet he shall not o­uercome them. Then how glorious is our calling? That liue vnder the wings of God, that feede with the flocke of Christ, to whome are reuealed the secrete Coun­sels of the Lord, speaking vnto vs by his Ministers, giuing vs the euidence of our [Page] saluation by his testament, regenerating vs by the immortall seede of his holye word, sealing vs with the spirit of promise, lifting vs vp from the dust of worldly mi­serie, to the thrones of heauenly Maiestie. Salomons seruants were happie that stood in his presence and heard his wisedome. Daniel was happy when the Lyons could not destroie him, his fellowes were hap­pie when the fire coulde not consume them, the Israelites were happie when the Egyptians were drowned, Iob was happy when his wealth was restored, and the Disciples were blessed when they hearde Christ preach. How many blessings be­long to the religious? Sathan that roaring Lyon cannot ouercome them, the fire shall haue no power on them, their ene­mies shall neuer hurt them, the riches of the grace of God shall be powred vppon them, and the word of life is dayly prea­ched vnto them. Consider therefore my beloued, what is the hope of our profes­sion whereunto we are called, the digni­tie of our condition wherein wee stande, and the reward of our Religion prepared for our soules. Call to mind the examples of the Fathers, the promises of the Gos­pell, [Page] the oath of the Lorde himselfe, the price of our redemption, and the place of our saluation: you shall finde nothing wanting in Religion, that might encrease your blessednes. Therefore how happie are the eares that heare the things which wee heare, the eyes that see the thinges which wee see, the hands that handle the thinges which wee touch, nay; the soules that are assured of the fauour of God. If all the worlde woulde goe about to set downe the felicitie of the godly and the dignitie of the chosen, they could neuer atchieue it: no, not that which they en­ioy in this life, for their thoughts are hea­uenly, their hearts the throne of the holy Ghost, their hands feele the Lord of glo­rie, their tongues talke of his praise, their feete stand in his Temple, their words are acceptable before him, their Prayers like sweete sauours of incense, their worship like Euening sacrifices, their eyes behold his glorie, their eares heare his wisedome, and their names are written in the king­dome of heauen. Would not any man be­come religious, that he might bee rewar­ded with this excellent honour? To eate his meate with the Kinge of heauen, to [Page] weare the Crowne that neuer shall haue ende, to haue the Angels his attenders, the Saintes his fellowes, the heauens his dwelling place, the starres vnder his feete, the euerlasting light to walke in, the pre­sence of God to delight? him, & the plea­sures of Paradise for the recompence of his Religion. For this cause I haue giuen this title vnto these my slender labours vpon this booke of Ruth, wherein (belo­ued in Christ) you shall find the matter to agree with the title, and the hope of all the faithfull concerning the end of their profession, so profitably deciphered, as hath comforted manye troubled soules, confirmed many wauering mindes, con­founded many obstinate Atheists, encou­raged many godly persons; and therefore I hope wil offer the same fauour vnto you in reading, [...]as it hath vnto many other in preaching. Herein the holye Ghost (I meane in the booke of Ruth) hath laide open whatsoeuer can bee expected of them that feare the Lord, here are afflicti­ons to humble vs, death to preuent vs, & examples to admonish vs; here is the zeale of the godly, the vertue of an effectuall calling, the vizard of hypocrisie declared [Page] vnto vs; heere is the loue of the faithfull, the obedience to parents, and the bene­uolence of godly persons commended vnto vs; here is the care of our parents, the gifts of the spirite, and the holines of the religious committed to the Church; here is the office of Magistrates, the Pra­yers of our brethren, and the calling of the Gentiles expressed, in the marriage of Ruth with Boaz, who was made a mother of many Kings, but especially of the king of glorie, the Sonne of God, the Sauiour of the world, & the gatherer together of the heires of grace. My desire therefore is this, that you trye it by perusing and rea­ding this treatise, for it is but superfluous labour for me, any farder to trouble you with the Argument heereof, seeing the whole matter lyeth before your consider­ation. I wil pray for your successe, & com­mend the ende of my trauailes, (which is the comfort and instruction of the mem­bers of Christ, to the fountaine of mercy, by whome the heauens water the earth, and the earth multiplieth with encrease, and the encrease thereof preserueth the world, that by the same power, your souls may be edified, your faith may be strēgth­ned, [Page] my labours may bee blessed, that his name may be glorified, his worde may e­uermore be taught among vs, that many generations may embrace his Gospel, and the course thereof finished, our Religion by the mercie of the Father, in the Sonne with the holy Ghost may bee rewarded with eternall saluation, to whome let vs euermore giue thankes because hee hath vouchsafed vs the dignitie thereof, and walke worthie of our calling, least our se­cure liues, our Idle faith, our vaine hope, our colde profession, and our common conuersation with the vngodly, bring vpon vs euerlasting damnation.

Your Louing brother who desireth your Prayers. Edward Topsell.

¶Guilielmi Attersollj, in Ruthae Explicationes carmen Encomiasticon.

EN Pietatis Honos: en sic in regna reponit,
Quos (que) tulit casus, abstulit ipse Deus.
En Rutha, en Naomi, per tot discriminare­rum
In sanctum tendunt, regna (que) sancta, solum.
Nec te (Rutha) Moab distendit amore tuorum,
Nec colere ignotos barbara terra deos:
Gens inimica Deo, Legem (que) deum (que) sequuta,
Praemia quaesitis diuitiora tenes.
Quis te magne Bohaz tacitum sine laude relinquat?
Quid prohibet castis nomen inesse tuum?
Coniugio foelix, Rutham miseratus egentem:
Nomen ab insigni posteritate feres.
Vade liber, liber titulum (que) expande decorum,
Materiâ titulo conuenie [...]te suo.
Hîc quo (que) zelus inest: quis enim celauerit ignem?
Eminet ê proprio prodita flamma loco.
[Page]His simul exemplis, matres, viduae (que) nepotes
Instruite, & natos (pignora chara) rudes.
Vtilitas duplex partes se sistit in omnes,
Vtilis iste liber: vtilis iste labor.
G. ATTERSOLL.

The same in effect in Englsh by the same Author:

LO here what guerdon godlinesse doth get,
And how the Crosse doth come before the crown:
Lo widowes twain before our eyes are set
Not rais'd alost, before they be cast downe.
And thou O Ruth renouncing natiue towne,
And Baal-peor God of Moab land,
Art set at rest, and blest by Gods owne hand.
The loue of friends and Countrie ouerpeized,
With loue of Soueraigne Lord behold in sight:
The antique age and life of Patriarkes praised,
How liberall, frugall, chast, pure, and vpright.
But now this mould of earth is turned quite.
Alas that nought in perfect state should sit,
The world is chang'd, and we are chang'd in it.
Art thou a maide? Learne here of Ruth thy mate,
To chuse whome God inspires with grace diuine,
A widdow thou? To paines, and labour late,
In each degree thy selfe with Ruth resigne,
Or art a wife? To righteous Ruth incline.
If maide, or wife, or widdow then thou bee,
Thy selfe in Ruth, thou as in Glasse shalt see.
[Page]Go little Booke, display thy golden title,
(And yet not little, though thou little bee:)
Little for price, and yet in price not little,
Thine was the paine, the gaine is ours I see:
(Although our gain, thou deemst no pain to thee)
If then O Reader little paine thou take,
Thou greatest gain with smallest pain shalt make.
The hungrie stomacke feedes with full desire,
Whereby the vitall spirites soone renew:
So if thine heart shall burne with heauenly fire,
Hereby great fruite shall to thy faith accrew.
Trie ere thou trust, and then giue sentence trew,
If reading once, be pleasant to thy tast,
Next pleaseth more: yet sweetest comes at last.
William Attersoll.

In Laudem operis, S. Theologiae candidatis Ioannes Brace girdellus.

HIstoriae methodum Ruthae cupis, ordine ductam?
Haec tibi, Thesaea fila sequenda, cape.
Instar & impositae facis est, vbi Scrupulus extat,
Hic liber, ostendens eruta sensa tibi.
Hinc tibi doctrinae, seruatam sume medullam,
Multiplicis: opus hoc dogmata sancta tenet.
Instruit, vt rigidos casus patiendo repellas,
Instruit, vt dominus colligit, ornat, oues.
Et quaecun (que) tibi remanebit sors, locus, ordo,
Ad pietatis opus concitat iste liber.
Multa docent multi varijs ambagibus aucta:
Multa tamen liber hic, sub breuitate docet.
Plurima dant multi mendacia, plurimae, vana:
Hic nihil est, nisi quod Biblia sacra tenet.
Perge Dei (Topselle) diu sic pandere sacra.
Carpere vult frustrà Zoilus istud opus.

RELIGIONIS Remuneratio per Eundem.

AVrea mellifluo tribuuntur praemia fructu,
Si tibi sanus inest relligionis amor.
Vnica perpetuum pictas durabit in aeuum,
Semper & Aetherco, lucet amanda, polo.
Caetera mortiferis, euanescunt subdita, telis:
Caetera postremum, sunt habitura diem.
Caetera cuncta, maris voluuntur fluctibus vnà,
Caetera Laethais, mersa ferentur, aquis.
Caetera quid referunt aliud, quàm vana, labores,
Et miseras, animo se laniente, cruces?
Maxima nobilium, pereunt monumenta, virorum,
Dura ruunt subitò saxa remota loco:
Depereunt vires, sic deperit omne venustum,
Vita perit, regum pompa superba perit.
Diuitiae, rapidis agitantur casibus, omnes:
Deni (que) nil, vasto permanet orbe diu.
[Page]Lucida diuinus, transcendit sidera, cultus,
Post cineres, pietas viuere sola facit.
O quam te memorem, dea splendida? tu dea certe,
De caelo lapsam, voxsonat alma, deam.
Vox tua durabit dum caeli sidera durant,
Sola beata salus, caetera mundus habet.
Cum bene nunc vegetans, modo post fortuna reflârit,
Quid valet? en pietas candida sola viget.
Cum nebulis positis Zephyrus spirauerit vltrò,
Quid iuuat? en fastus tollit, amica, malos.
Cui micat in vultu, patientia pulchra, sereno,
Ciu sedet in nitido, fulgida fronte, fides.
Discipuli varijs, agitantur fluctibus, omnes
Christi: Christus adest, hinc mare triste silet.
Auxilium differt diuina potentia saepe,
Vt longo vigeat tempore, laeta salus.
Exilium, crux, mors, ferrum, flammae (que), fames (que),
Dilectis domini, tendit in omne bonum.
Quos deus ipse tegit suffultos numine dextrae,
Vt sua, quae statuit, munera ferre, ferant.
Si non inuenias qua posses vrbe morari,
Si tibi sint nimia membra sepulta fame,
Carcere si rigido positus, vinclîs (que) grauatus,
Si tibi sit medijs, anxia vita, malis,
Dat deus vt vincas, de puluere subleuat idem:
Ex humili, miseros erigit ille, lo co.
Dat deus orbatis, viduis (que) verentibus illi,
vt tandem capiant optima farra sibi.
[Page]Ille Israëlem miserum per aequora duxit,
Hostibus immersis, abstulit ille iugum.
Ille sibi charum Dauidem elegit, & ipsum
Ex ouium caulis ad noua regna vehit.
Is Naomi reuocat, Rutham quo (que) dirigit ille,
Vt rectam quaerant, ad loca salua, viam.
Vnde aliena, sacro stabilitur faedere Christi,
Extitit at (que) sacris regibus alma parens.
Hoc deus est operatus opus, qui tempora solus
Mutat, & arbitrio sustinet omne suo.

Faults escaped in Printing.

GEntle readers, by reson of my charge being farre from London, I coulde not bee present at the Printing heereof, whereby some faultes escaped the Prin­ting: although they be more then I wish­ed, yet they are fewer then I feared. Of your gentlenesse Correct them thus. Pag 3. line. 30.31.32. Reade hee nameth the persons: where was it done? Hee quo­teth the place: and when was it doone? He mentioneth the time. The residue be­ing but small amend in this sort.

Faults.Page.Line.Correction.
 
One521our
Mestres713miseries
gropes1631Grapes
desireth2819deferreth
not562 
Eliah foresee5921Elishah did foresee.
fall6613fault
 7720not priuate
proud801 
duetie12014dulye
 1249for feare
Secondly1961 [...]Thirdly.

The Analisis or Resolution of the booke of Ruth

The Booke of Ruth contain­eth the lively viewe of the Rewarde of Religion in the familiae of Elimetech wherein must be considered their
  • affliction in
    • famine which bringeth
      • intollerable wrath and miserie to the fearefull and pining death
        • Utter decay and losse of worldly prosperitie
        • Selling and forsaking their patrimonies
    • sojourning and wandering ins [...]aunge countries to
      • forsake the people of the Lorde with the
        • Temple and place of Sacrifice
        • Lords Ministers and Word.
      • to remaine with their enemies infidels
        • Manie yeares together
        • To dye and be buried among them.
  • deliverance by
    • recea­ving
      • Hospi­tality as
        • houses
          • for thē selves
          • for their families
        • Landes
        • Marriages
      • plentie
        • Among strangers in the time of their pilgrimage.
        • Among their owne friendes at home the famine being ended.
    • Retur­ning
      • To their owne countrie where they are
        • joyfully received of their friends
          • to the praise of God in his word
          • to their own comforts in the Lord
        • Readily restored by ye Magistrates
          • to their libertie
            • 1 to be present at the Temple
            • 2 to have Justice.
          • to their lands livings
      • With companies gained to the Lord for the
        • increase of the Church by
          • wholesome doctrine
          • sanctified and holy conversations
        • reviving of their owne that he dead
          • to stirre up their names
            • in their houses on their insteri­t [...]ice
          • to multiplie their Fathers family for
            • wordly honour
            • the Rewarde of the Religion.

THE REVVARD OF RELIGION.

Ruth. Cap. 1. ver. 1, 2, 3, 4, 5, 6.

1. In the time that the Iudges ruled, there was a famine in the land: and a certain man of Bethleem Iudah went for to soiourne in the countrie of Moab, hee and his wife, and his two sonnes.

2. And the name of the man was Elimelech, and the name of his wyfe Naomi, and the names of his two sonnes Mah­lon and Chilion, Ephrathites of the lande of Iudah, and when they were come into the land of Moab, they conti­nued there.

3. Then Elimelech the husbande of Naomi died there, and shee remained with hir two sonnes.

4. Which tooke them wiues of the Moabites, the name of the one was Horpah, & the name of the other Ruth: & they dwelled there about ten yeres.

5. And Mahlon and Chilion died also both twaine, so the woman was lefte destitute of her two sonnes, and of her husband.

6. Then she arose with her daughters in lawe, and returned from the countrie of Moab: for she had heard saie in the countrie of Moab, that the Lord had visited his people, & giuen them bread.

ALthough the author of this booke of Ruth hath not expressed his name, yet there is no doubt but it proceedeth from the spi­rit of God, as well as the bookes of the Iudges, Kings, & Chronicles, which haue not the names of their authors described: but if it may be lawfull to iudge or giue anie sentence thereof, it was either Samuel or some other godly pro­phet vnder the raigne of Saul, which is proued by the genealogies in the last chapter, where Dauid is by name mentioned, testifying vnto vs, that it was then written, [Page 2] when he was chosen from his bretheren and anointed king ouer Israell, and yet before his raigne, or els there had bene added vnto it, the title of a King, for the ad­uauncing of the name of Ruth, who was his grande mo­ther, vppon whom this history following dependeth, for the sumne and scope hereof is to shewe the pedigree or ancestry the naturall progenitours of Christe from Iu­dah the fourth sonne of Iacob, vntill the time that he be­ganne to challenge the princelye seate, the royall scepter, & the right of gouernment ouer the people of Israell, which was at that time▪ when Dauid was chosen from his fathers house, & anoynted king by Samuel. Againe, in this history, there is deliuered vnto vs; the hope which the fathers had concerning the calling of the Gentiles, for this mariage of Ruth into the kindred of Christ▪ who was a Gentile, & by nature none of the people of God, did plainely foretell that the Gentiles shoulde be called in Christ, for as hee tooke parte of his humane nature of them, so he shewed vs that hee would giue the same for them, that there might be no difference in his bodye, be­tween Iewes & gentiles, but that the power of his death, the graces of the spirite, and the knowledge of redemp­tion might redounde to all. Now the occasion of this history is deliuered vnto vs in this first Chapter, which is the soiourning of a certaine Iew in the land of Moab, (by reason there was a famine in the land of Iudah,) with his familye, and the returne of them that liued, which were onely Naomi his wyfe, and one other, Ruth the Moabitesse the widdowe of his eldest sonne. This wandering or soiourning is described with all the cir­cumstuances thereof, in these first sixe verses lately read: and generally containe in them, these two parts, the first is theyr trauaile to the land of Moab, the second, those things that happened vnto them, after they came thi­ther. The first parte is expressed in these two first verses, first by the occasion, which is declared by the time and by the thing that moued them thereunto, in these wordes, In the time that the Iudges ruled there was a famine, &c. Secondly by the persons that trauayled, who are descri­bed by the place frō whence they were namely of Beth­lehem [Page 3] Iudah, these were the parents and the children which are named in the 2. ver. The second part of these woordes, is in the foure other verses following, and it concerneth eyther the parents or the children, the par­ents, that one of them euen Elimelech, the father of the familye dyed, there shor [...]y after their arriuall: the chil­dren, first that they married ver. 4: secondly, that they like­wise dyed ver. 5: Then remained onely Naomi, with hir two daughters in lawe, and the time of her a bode in Moab, is set downe to be ten yeares ver. 4: secondly, the occasion of hir departure because shee heard say, that God had visited his people, & giuen them bread, ver▪ 6: of these partes let vs speake in order, as the spirite shall giue vttrance, and the time permit.Gen. 1.1 In the dayes that the Iudges ruled. Esay 1.1 In these wordes the holy Ghoste after his accustomed manner,Iere. 1.2. for the more certaintye of the historye,Eph. 1.1.2 beginneth at the time as Moses beginneth his booke of Genesis, from the first creation of the world,Math. 2.1 so the prophets in the beginning of their bookes,Mar. 1.3.4 set downe vnder what king or kings they prophesied,Luke 1. [...]. so al­so in the newe Testament we may see how three of the Euangelists beginne their Gospels from the preaching of Iohn Baptist and the raigne of king Herod. The which order they vndoubtedly learned of the olde writers, the same spirite guiding them, to one and the same trueth, vseth but one and the same manner of speaking. For the almighty desiring to meete with the wrangling obiecti­ons of humane inuentions, so tempereth the texte of euerie scripture, as if question were made who did such a thing? He nameth the persons where it was done? He quoteth the place, and when it was done? Hee mentio­neth the time. The cause heereof is, that hee might staie the waues of our sickle mindes, vpon the piller of truth, his euerlasting word. But in this place he chiefly men­tioneth the time of the Iudges, to shew vnto vs, that whē religion was corrupted, the worship of God decaied, and idolatrye aduannced:Iudg. 2.18 & 21, 25 when the Lord was forgotten of his owne people, when his lawes were no more obser­ued, but euery man did that which seemed good in his owne eyes, yea, when there were almost as many Gods [Page 4] among them as they were men, then euen then did the Lord send this plague of famine among them For, Salo­mon sayth the blewnes of the wounde serueth to purge the euell,Pro. 20.30 and the stripes within the bottome of the bel­ly: as if he had sayd, as the rypenes of a wounde calleth for a corasiue, so the fulnes of sinne cryeth for ven­geance: by this therfore we note, that the corruption of religion,1. Ki. 14.16 & 16:2.3.4. & neglect of the worship of God, is the cause of all his iudgments that are exercised in the world. For the idolatry of Ieroboam, and his sinnes, whereby hee induced Israell to sinne: did the Lord threaten by Achia the prophet, to scatter the people, so we may reade of Ba­hascha king of Israell,1 Kin. 18 35:37. and so Salomon prayed at the de­dication of the temple: when heauen shall be shut and thou giue no rayne bicause they haue sinned against thee &c. where hee comprehendeth the chiefe & capitall worldly punishementes of sinne, as dearth and famine, sword & pestilence, blindnes & ignorance, which are al­so the rewards of sin, & the vnseparable companions of all vnrighteousnes. And what saith the Lord by the Pro­phet? Cast frō you all your sins wherewithall you haue transgressed, & make you a new hart, for why shuld you die oh you house of Israel: as if hee had sayde, either re­pent, or else be damned, for it is a fearefull thing to fall into the handes of the liuing God. And may not wee thinke that all these thunderings out of God his iudge­ments among vs, wil stirre vp some rain of punishments vpon vs. Are we not alreadie put into the wine presse, to be brused vnder the hand of fearefull destruction? How many plagues haue come vppon vs within these fewe yeeres? Where is become the remembrance of the late enemies pretended inuasion? The rumor whereof ama­zed the harts of our couragious champions, which spend all their daies in pleasure: Oh then they cryed if they might be deliuered, they would a lot some time of their dayes to the seruice of the Lord? Where is the remem­brance of the late plague, which was scattered almost in euerie place of the lande? Oh then wee cryed vnto the Lord in our distresse, and he deliuered vs out of all our miseries, Oh that men woulde therefore confesse the [Page 5] Lord, and declare the wonders hee doth for the children of men. But what are we now amended? Is the vngod­ly person turned from his vngodlynesse, and not rather strengthned in his iniquitie? They which were ignorant are ignorant still, and many like Demas, who seemed re­ligious, haue imbraced this present world. As for the prophane both of poore and rich, they haue made a league with death, & a couenant with the graue, though a swoord come thorough the land, yet (saie they) it shall not come at them. And therefore who can without waterye eyes and bleeding heart, tell this present plague of dearth and famine which we now most iustly endure,Hos. 7.14.13. and yet who knoweth how long it shall conti­nue. Now, (as the prophet sayth) wee are gathered toge­ther and howle vppon our beds for corne and for newe wine, that is, for the bellye and for the throate, but there is a greater leannes in the soule. Now wee bite the stone which the Lord hath cast at vs, but we looke not at the hand, which did sende it, and who thinketh it to bee a punishment of sinne that now raigneth among vs? The papists say it is for one heresies, the popishe atheists say, that the world was best when the old religion was, for then all things were cheape, like the idolatrous Iewes,Ier. 44.19 which sayd vnto Ieremy, that it was wel with them when they burntincense and made cakes to the host of heauen.1. Kin. 18 17 The russians say to the preachers, as Achab said to Eliah, Are not you the troublers of Israel, when it is themselues and there fathers houses, while they haue lefte the com­maundement of God and followed their pleasures, yea, almost the whole Countrey is so vainely addicted, that among those multitudes of preachers that are abroad, there is not one that saythfully followeth his vocation, but they are molested by the basest, and contemned by the best. So that wee may saye as our sauiour sayth, we haue piped vnto you & you haue not daunced,1. Kin. 18 15.17. we haue mourned, and you haue not sorrowed,Psa. 127.5 yet wisedome is iustified of her children, who are not ashamed to plead her cause in the gates of the cities, before the face of her enimies, the Lord increase the number of them.

Wee haue long retained the name of Christians, that [Page 6] is, the annoynted of the Lord, and yet our lampes are empty,Mat. 25.3 and we deferre our dayes in slumber, thinking our selues as good Christians as the best, till we be vtter­ly excluded from the bridechamber,Mat. 21.30. we haue promised the Lorde oftentimes to worke in his vineyarde, but yet who hath entered?Ioh. 15.2. we are the vineyarde of the Lord, and he hath dressed vs:Ioh. 10.14. Ge. 31.34 what fruite haue we brone vnto him? we are the sheepe of Christ and yet we knowe not his voice: & as Rahel couered hir fathers idolls with sitting on them, and with a lye, so we that are the greatest sin­ners, couer our iniquities, with hipocrisy and dissemb­ling. Such pollution of sabbaothes as neuer was, yea, e­uen in this time of dearth and famine, drinking and drunkennes,Pro. 7.22. dauncing and riot, feasting and su [...]fetting, chambering and wantonnes, swearing & foreswearing, accompting gaine to bee godlines, and godlines to be the burthen of the world, with a thousand greater and more greueous calamities, as if the bird could sing in the snare, or as the fatted oxe that runneth wilfully to the slaugh­ter. Then beloued let vs looke about vs, euen [...] now is the axe of God his iudgments laid to the root of euery mans heart,Mat. 3.10 and he is accursed that feareth it not, euen now the Lord is knocking at the doore of our hearts, and if euer, let vs open vnto him, that the king of glory may come in. Euen these are the daies wherin iniquity hath gotten the vpper hand, and the loue of many is waxen colde. Therefore as the Angell warned the godly, so must wee still come out from among them, my people, bee not partakers of their sinnes, least you beare a parte of their plagues.Reu. 18.4 This is the haruest of the Lord, oh let vs that be the Lords seruants gather out the wheat, least it bee bur­ned with the tares. There is a holye conuocation to the Lord,Num. 16.12.32 & the Lords ministers, found out the trūpet, if we appeare not, the earth will open hir mouth, and reuenge our rebellion & swallow vs vp aliue.Hos. 6.1.2 Let vs at the length say with the Iewes, Come let vs turne vnto the Lord, for he hath spoyled vs and he shall heale vs, he hath smitten vs and he shall binde vs vp: after two dayes he shall giue vs life, and the third day he shall raise vs vp and we shall liue before him: if with knowledge wee follow him, to [Page 7] know the Lord his rising is like the morning, and he shal come vppon vs like raine in a drought, both the first and the latter raine vpon the earth. Let not our righteousnes, bee as the deaw before the sunne rising, but put on the Lord Iesus Christ and let none call vppon him, but such as departe from iniquity.

Secondly, by this we gather that the Lord is as true in his iudgments, as in his mercyes,Deut. 28.23.24 for hee threatened by Moses saying: if you forsake me & fal to worship strange Gods (as nowe they did) then your heauen shall bee as brasse and your earth as iron, and your raine like dust, til they were consumed from the face of the earth. Of all these mistryes you may see in the booke of Iudges, Sa­muel, and Kings to which I referre you at your leasure, as of Saul, Dauid, Ieroboam, Achab, Zidkia, & others as in this present place: where they are oppressed ten yeares together, so that heauen and earth may passe but the word of the Lord abideth for euer.

For this cause the prophets adde to their preaching of iudgmentes:Dan. 6.9. (Thus sayth the Lorde) as if they had said it shall neuer bee altered.Psal. 12. [...]6 And if the lawes of heathen men, such as the Medes and Persians, might not alter, much lesse the word of the Lord which is like siluer puri­fied seuen times, should haue any drosse or changeable substaunce in it. Wee see the law of nature stand inuio­lable for euer, and shall not the law of him which made nature, be also immutable, when the fire ceaseth to bee hote, and the water to be colde, then shall be exception taken against God his iudgments, and not before. The vse of this doctrine is to cast downe the presumption of notorious sinners, who, to auoyd the terrors of God his iudgmentes, deceiue their owne soules vvyth this, that God is mercifull. So that in theyr most singular sinnes, they will flye to the mercyes of God, as if they were the verie bonde of all iniquitie, yea, and these kinde of people perswade themselues to bee as good Christians as anie in the worlde, because they can saie the Lord is mercifull.

But heare me a little in one word I praie you, I am per­swaded [Page 8] that I speake to many these people this daie. What hurt hath the Lorde done vnto you, that you rob him of his iustice? Shall the Prophet be found a liar that sayth, The Lord is iust in all wa [...]es, and holy in all his workes.Ps. 145.17 Or shall the Apostle speake vntruth, that sayth: It is a iust thing with God to render affliction to them that afflict you,2. The. 1.6 & release to you that are afflicted. Why shall we then spoile God of his iudgements, vnlesse wee wyll depriue our selues of our owne saluation. But you will saie this serueth for the wicked, as Atheists, Turkes, Pagans, Infidels, and such lyke, which shall haue no part with Christ. I answere, what greater wickednes can there be, than to depriue God of his iustice? Would a mortall man indure to be accounted without honestie, and shall the euerlasting king abide to be spoiled of his righteous­nesse? Nay, the iustice of God pertaineth to such as you would be, holy persons, as well as to anie. For what saith the Prophet, When the iust man turneth from his righ­teousnesse to doo iniquitie,Eze▪ 18.26 he shall die in it. And Peter sayth, that iudgement must begin at the house of God. And a father once saide, God of his most deere iustice hath decreed the summe of all discipline, both in exact­ing and in defending:1. Pe. 4.17 as if he had sayd, there is no cor­rection of the Lord, but it proceedeth from his iustice, now the children of God are corrected, for hee scourgeth euerie child whom he receiueth.Heb. 12.6 And therfore the iudg­mentes of God must bee thundered out as well for the confirming of the faithfull, as the confusion of Infidels. But others there are that are so farre past feeling of either mercies or iudgements▪ that as soone the deafe adder wil heare the voice of the charmer, as they anie impression of terrour for sinne. Hence commeth this custome of sinning, which euerie sabboth commit their wonted i­niquitie, euerie houre vomit out their poison of blas­phemies, and euerie daie violate the lawes of charitie, who through their dayly staring on the sonne of righte­ousnesse, are nowe become starke blinde, and with the continuall noise of God his waters, are made so deafe, that they can heare no goodnesse. Vnto both these sortes [Page 9] of people, hearken what the Lorde sayth in his Gospell, But if that euill seruant shall saie in his heart,Mat. 25.48. the Lorde deferreth his comming, and shall begin to finite his fel­low seruants, and to eate and drinke with the dronken. The Lord of that seruant shall come in a daie that hee looketh not for, and in an houre that hee knoweth not, and shall separate him, and giue him his parte with vn­beleeuers, there shall be weeping and gnashing of teeth. This shall be the end of secure christians, and contemp­tuous sinners, carnall Atheists, & despisers of wholsome doctrine; which haue no part but in this present life, with endlesse and fearefull damnation in the world to come. Thus much of the first parte, the circumstance of time, now let vs go to the thing which is the second parte, of the occasion. There was a famine in the land. This was the chiefe cause which moued these persons to trauell, the auoiding of the pinching penurie of fearefull death, by lingering till the end of this pining famine.

Of all the punishments of sinne which happen in this life, the [...]e is none more vehement than famine. There­fore the Lord by the Prophet, threatneth to send his ar­rowes of famine to breake the staffe of bread.Eze. 5.16 Where he alludeth to a maine battell, signifying vnto vs, first as the arrow is the fittest instrument to break the ranke, so a fa­mine is the sharpest weapon to dismaye the couragious stomackes of rebellious sinners. For as the arrowe is al­waie in sight, so a famine euer in sense, the arrowe hurt­eth, but not with a speedie death, a famine spoileth, yet with tedious miserie: the arrowe entered doth procure more paine and greater wound at the pulling forth, than the falling in: euen so abundance of meate sooner dis­patcheth a famished person than lingering hunger. Therefore Dauid put to his choice of three plagues, fa­mine, flying, and pestilence, chose the last as the most so­dainest, and therefore accompanied with lesse griefe,1. Sam. 24▪14.15 for that disease by the rule of phisicke is most daungerous, which is the longest in growing. Now wee may reade of many famines in the Scripture, one and the first we read of, was in the dayes of Abraham,Ge. 12.10 another in the daies of Izhak, his sonne. Seuen yeeres famine was in Egypt,Gen. 26.1 [Page 10] where Ioseph by the hand of God, succored the Church in his fathers familie.Ge. 41.30 And to omit that in Dauids time, and that in Ahabs time, with those in the dayes of Ieho­ram and Zidkia, with many others. VVee reade in the new Testament of a vniuersall famine, in the dayes of Claudius Caesar,2. Sam. 21 1. prophesied by Agabus, when the Church dyd most notably releeue one another.1. Kin. 18.2. Vnto the which wee may adde that at the destruction of Ieru­salem,2. King. 6.25. about fortie yeeres after Christe. All which are most worthie spectacles of humane miserie, and worthy examples of God his iudgementes, to terrifie all them which saie in theyr prosperitie,Act. 18.28 they shall neuer be mo­ued. There wee may reade of the pittifull death of ma­ny thousands which starued in the streetes, in the face of theyr dearest friendes, and yet were not able to re­leeue them. There wee may see howe men were driuen to eate dogges, cats, rats, mice, and horse flesh: but that which is most miserable, the mothers to succour theyr stomackes and bodies, with the slaughter and eating of their owne children. VVhat heart of Adamant would not weepe, yea, rather bleede at the sight heereof? And yet beholde a greater famine than all these. Is it possi­ble? yea verily, a famine of the worde of God, when men shall goe from one sea to another,Am. 8.11. and from the North to the East, running to seeke the word of God, & shall not find it? In that daie shall fall both the fayre virgins & the young men, which sweare by the idols of Schomron, & saie, As thy God liueth, O Dan, and as the God of the waie of Beershebah liueth, they shall fal; nei­ther shall they euer rise vp again. Is not this greater than the famine of bread? There was neuer famine so great, but if liberty were giuē, the famine was eased: but in this they shall haue libertie to runne too and fro, and shall not bee releeued. There was neuer anie famine where­with men were so hunger-starued, but some recoue­red, but in this, sayeth the Lorde, They that fall shall neuer rise agayne. Oh that the open contemners of God his woorde, woulde drinke but one droppe for a tast of these fearefull iudgementes, I am perswaded that the heat of greedie sinne woulde bee so cooled in them, [Page 11] that they shoulde recouer the health of their soules, which will neuer bee, tyll of open prophaners they be­come publike professours. But of all these famines there is but one cause, which is the abuse of the crea­tures of God, for so the equitie of iustice requireth, that in the same thing wherein they sinned, they shoulde bee punished. Like as the theese was bound for that which hee stole, to restore foure folde. Fulnesse of bread was one of the sinnes of Sodome, and they vn­derstoode not from whome they had it, because they were vnmerciful to the poore, and therefore abused it by vnthankfulnes.

And this is a worthie doctrine to bee vrged in our dayes, wherein our abuse is greater than our want, and yet our want is such as hath not beene heard of these many yeeres. The couetous seller keepeth in his corne, and draweth vppon himselfe the curse of the poore, say­ing it is scantie, it is scantie, vvhen his garners are full: Is not this to tell that the Lorde his hande is shortned, when in deede it is lengthened? Is not this to say, thou openest thy hande and fillest vvith thy blessing euerie liuing thing? Nay, you plainely accuse the Lorde of illiberalitie.

Oh detestable crueltie, vvho for to fat vp their owne posterityes, vvyll murther the bodyes of manye thou­sandes of pouertie [...] yea, this is more cruell than mur­ther in the sight of God. VVhy deale you not playnely, and saie, the Lorde hath giuen abundaunce, yet your price must bee raysed, so you shoulde speake truelye, and excuse the liberalitie of the Lorde in accusing your owne couetous desires. But oh vvretchednesse, you wyll not laye the faulte vppon the guiltie, you iusti­fie the couetous, whome the Lorde abhorreth, and condemne the innocent liberalitie of him, vvho gi­ueth to all freely, and casteth none in the teeth. A­nother sorte there are more viler than thase, who of this great want, vvhich if the Lorde suffer to indure, vvyll turne to extreme famine, yet they will spend more vpon one to make him dronke, than vpon one dozen of poore folkes, These are the tiplers, alesellers, & dronkards, the [Page 12] very caterpillers of our countrey, who like the horse, leache are euen sucking, and neuer satisfied, and these onely consume much that other should not be conten­ted with it. Of these both cities and countreyes are reple­nished, and the magistrates suffer them with little or no punishment at all: but if the poore preachers rebuke the folly, their safety is indangered by this rauenous brood, who are not ashamed to giue rayling, yea & threatning speeches. And magistrates seruants are in greatest fault, who are not onely partakers of this vnseasonable drin­king, but also deale priuatly with theyr ma [...]sters, that those which are complained, might escape vnpunished. Thus are the poore vnrelieued, the countrie vnprouided, the people vnanswered, the wicked vnpunished, the commonwealth vnreformed, the godly vncomforted, and the iudgments of God haled downe vppon vs, that we might be euerlastingly confounded

There went a certaine man. Now are we come to the per­sons that traueled, which is the second part of this verse, which we shewed you ended in the second verse: they are first generally described in this verse: and after specially by name in the next verses: They are of two sorts, first the parents Elimelech & Naomi, secōdly, the children Mah­lon and Chilion, who are all described by the place from whence they went, Bethlehem Iudah: it is so called be­cause there was another Bethlehem, in the tribe of Zebu­lun: and this is that Bethlehem which in Genesis is cal­led Ephratha, & therefore these persons are in these two verses, called Ephrathits, of the place, where afterward Christ was borne.Ios. 19.15 Then it is apparaunt by the booke of Iosuah,Ge. 35.19 that the tribe of Iudah had the fruitfullest poses­sion,Math. 2.1 in all the land of Canaan, they were the greatest in number,Chap. 15. the wysest in pollicy, the richest by inheritance: yet we see when the scourge of God came, the famine inuaded their countrie, and crope into the wals of Beth­lehem: and made the wealthiest among them to flie: yet this Elimelech, which was as appeareth by his consan­guinity of the princes of the whol tribe, such is the vehe­mency of the Lords arrowes,1. Kin. 22 34. when he shooteth them a­broad, that if king Achab were in his chariot, in the mid­dest [Page 13] of his host, yet one of them shall giue him a mortall wound▪ The vse of this doctrine is, to teach vs that if the Lord suffer his plague to continue, he will strike downe the chosen men in Israel, the chosen men in England: yea the noblest among vs, who thinke themselues in greatest securitie, can he easily bring to greatest misery.Psa. 29:6.6.8 Therfore you whose heads the Lorde hath aduauncted ouer your brethren, look to your calling,Psa, 149, 8 for the voice of the Lord shaketh as well the ceders of Libauns,Psa. 113 7 as the little shrubs in the wildernes of Cades:Exo. 10.22. it is as easie with him to bind the nobles in chaines, and the princes in linkes of yron, as to raise vp the poore from the dunghill to the throne.Exod. 11.29. Did not his darknesse couer as well the court of Pharao as the countrie of Egypt?2. Kin. 25 10. Was not the first borne of the king destroyed, as well as of the poore pesants of the dwellings of Ham? Yea, when the Israelites were carried captiue to Babylon, theyr King had his children slaine before his face, his owne eyes put out, and after lead in a chaine, neither was hee spared for his throne, nor you for your dignitie and wealth.

Oh that you woulde therefore bee warned of your slipperie estate, that you might auoide the heauy wrath of God, when without respect of persons he shall iudge both quicke and dead. Let not the lots of your inheri­tance deceiue you, though their soile bee as fruitfull as this of Iudah, and your possessions neuer so great: he that in one night destroyed all the fruites of Egypt, can also in one houre blast your corne with deawes, & consume your possession with drought, for a fruitful land maketh he barren, for the wickednes of them that dwell therein.

Secondly, we note out of these wordes, when he tooke his wife and children with him, an example of a religious father, and a louing husband: he might (if hee had con­sulted with flesh and bloud) done like our husbands in these dayes, which had rather in their wandering, shifte about for themselues, and leaue wife and children in a sea of troubles, to sinke or swimme to some doubtfull releefe. But the godly in old time knew that their wiues and children were as themselues, and as they were care­full to cherish their owne bodyes, so they were mindfull [Page 14] to nourish their owne families. This the Lorde at the first mariage that euer was, comaunded that for a mans wife he should forsake father and mother and they two shall be one flesh,Gen. 2.24 as if hee had sayd, parents must not hinder fellowship of wedlocke, much lesse pouertye or tempo­rall wants: as the barke is ioyned to the tree & the fleshe to the bone, if one be without the other they both perish, so must husband and wife liue and loue togither, vnlesse they will be the slaughter slaues of their owne destructi­on. We read of this practise in the scripture when Abra­ham by reason of a famine went downe into Egypt, hee tooke Sara his wife with him:Gen. 12. [...]1 8. when I shak by reason of a famine wēt to Abimelech the king of Gerar, he took Re­becea his wife with him.Gen. 26.1 How do we read of Iacob, how twise he sent into Egipt for al his family & the third time hee went down with all his household,Gen. cap. 42, 43.44. his sonne Ioseph fed him fiue yeares of famine:1. Tim. 5.8. yea the Apostle sayth, that he is worse then an infidel that prouideth not for his own family, and Christ going from his disciples asked them if they had wanted any thing, and they answered, no­thing. Against this pointe of doctrine there are manye that offend, some that are married by their couetous pa­rents, who respect nothing but wealth, are so matched, as if a vine were planted in the flowing of the sea, which prospereth best whē the water is lowest, euen so these are in sweetest fellowship when one is a thousand miles frō the other.Gen. 6.1. Others there are which in theyr marryages, please nothing but their eies; which as old persons cannot see without spectacles, so they cannot find wiues with­out the spectacle of bewty, and these loue as long as bew­ty eudureth, which is till they be sicke, for sicknes is the cutthrote of beauty. Some take wiues and husbands, as fooles find pearles, for as they cannot discerne them pebles: so these are ignorant of all kind of dutie towards one another. From hence proceedeth all the adulteries which are dayly committed, here ariseth the fountaine of strife, contention, debate, ielousie, & also the vnhappy blows which many giue to their wiues, hence it cōmeth, that so many gentlemen and others are seldome at home, but eyther beyond the sea in warres or in trauaile, which [Page 15] in their vnmaried estate wanted nothing but vviues, but novv being maried vvant all things but vviues. Hence it commeth, that they termed them by the odious titles of crosses, plagues, troubles and also as I haue heard some say the causes of their vndoing, vvheras they may as vvell accuse the eye of his blindnes, as their vviues of their own wilfull miserie: and to conclude, there is not one breach of loue or kindnes betweene them, but it springeth from these corruptions, which then were sowed, when they in­tended their mariage. But oh beloued, let not the godly be drawen away with the crooked conuersation of these contentious persons, but let thē be armed vvith the fore­named examples of godly vnitie that as their troubled daies were eased in the ioy of their ovvne loue, so let our miseries be releeued which you suffer in wedlock, with your comfortable agreement in christian societie,Pro. 5.18. for so saith Salomon, Let thy fountain be blessed, and reioyce with the wise of thy youth, and thus much of this second doctrine. Thirdly, by this we may note that the godly are oppressed vvhen the vvicked haue abundance: heere vve see the Israelites vvhich vvere the Church of God had a famine, but the Moabits, to vvhom this man descended being a cursed generation, incestuous gentiles,Psa. 37.35 had plen­tie & abundance, for els Elimelech vvould not haue gone thither to be relieued.Psal. 17.14: This may seeme a strāge thing that the godly shuld be oppressed with famine, when world­lings & heathens shall wallow in their wealth: Of these Dauid speaketh. I haue seene the wicked strong & sprea­ding himselfe like a bay tree. And in another place,Psal. 73.4. They are inclosed in their owne fat: And againe he saith, They haue their portion in this life, whose bellies thou fil­lest with thy hid treasure, their children haue inough, & leaue the rest of their substance to their children. And in another place, there are on bands in their death but they are lusty & strōg, they are not in trouble like other men: and a litle after, these are the wicked,Ver. 12 yet prosper they al­ways & increase in riches. The very like you may heare in Iob, & in the prophet Ieremy.Iob. 21.7 But of the rightous he saith & often crieth out of their afflictions,Ier. 12.1. their sorrowes & nakednes, their hūger & misery, all the day long are they [Page 16] appointed as sheepe to the slaughter, yea, our sauiour Christ pronounceth himself in his members, poore, hun­gry,Mat. 25.42.43 naked, harborles, thristy, and imprisoned, the foxes haue holes and the birds of the aire haue nests, but the sonne of man hath not where to rest his head.Mat. 8.20. And the authour of the epistle to the Hebrues,Heb. 11.37 sayth of the godly, Some are stoned, some cut asunder, some slaine with the sworde, some wandering abroad in goats skinnes and sheepe skinnes, destitute, oppressed, euill entreated, of whom the world was not worthy, wandering in deserts, in the mountaines, in dennes and caues of the earth. Iudge now I beseech you, betweene the outward estate of the godly and the wicked, are they not contrarie? That which of the world is condemned, is of the Lorde com­mended; yet I beseech you my brethren, be not terrified from godlynes, but rather strengthened in your professi­on. Then will you say, tel vs the cause of all this inequa­lity. Our sauiour answereth it very wel, You are not (sayth he) of the world, if you were of the world, the world would loue his owne: and Dauid saith, that their porti­on is onely in this life,Ioh 15.19. but Christ sayth, our reward shall bee great in heauen: and againe, you shall weepe and la­ment but the worlde shall reioyse, but your sorrowe shalbe turned to ioy, like a woman that reioyseth at the byrth of her sonne, so as a woman in trauaile hath no ease till a sonne is come into the world,Ioh. 16 20 neither must we looke for any rest till our soules are deliuered out of the wombe of the body into the kingdome of heauen. Our sauiour compareth vs to the fruitfull vine, which doth not onely abide frost, snow, storme and heate, but also at the gathering time is broken of that the gropes might be reached. The gold must be tried in the furnace, the siluer fined in the fire,Ioh. 15.12 the wheate purged in the floore, and before it be meate for man, is also ground in the mil, so must we be proued in afflictiō fined in persecuti­on, and crushed to pieces, vnder the burthen of our own miseries, that we may bee made prepared bread for the Lord his own spending.

Why then doth the Lord make such large promises to his Church of plenty, seeing it endureth continuall po­uerty? [Page 17] I answere, the Church of God must be considered after two sorts, the first as it is cleansed in the blood of Christ, and washed pure from all outward and notori­ous offences, vnto which estate pertaine all those out­ward promises of liberality in the scripture. The second is the declined estate or corrupted condition of euerie one in the Church, euen vnto the worldes end, vnto this per­taine all the punishments, persecutions and ttibulations, which the godly endure: which the Lord sendeth vppon them, that he might by litle and little scoure vs from our transgressions, and weary vs with the miseries of this life, that wee might the more ernestly desire the life to come, for the Lord doth here scourge vs that we should not be condemned with the world. Examples of these are most plentifull in the old testament of the Church of the Iews, & for as much as this perfectiō of the church being once lost, is like broken glasse, which can neuer be soldered againe, so the Church shall neuer attaine those promises in this life, but they are all referred to the life to come, where shal be no hunger, thirst, nakednes, pouerty, trauaile, famine, or sorrowe, but all teares beeing wiped from the eyes of the faithfull, they shall then rest from their laboures, and receiue many thousand times, for e­uery afliction which they heere endured, eternall felicitie in the presence of Christ, when all worldlings shall be burned with vnquenchable fire.

Fourthly, in that they went down to the wicked Moabits & there taried, we note that it is lawfull for the godly in the time of necessity, to craue help or reliefe of the ve­ry enimies of God, so they bee not polluted with their superstitions. For the proofe hereof we haue the former examples of Abraham in Egipt, of Isahac in Gerar, of Moses in Midian, when he fled from Pharao,Gen. 12.7 & 26.1 of the spies of Israel which lodged in the house of Rahab. So did the Lord commaunde Ioseph in a dreame,Exo. 2.22. to take Ma­ry and Christ, and to goe into Egipt,Ios. 2.1. to saue Christ from Herod. So did Christ aske water of the woman of Sama­ria when he was wearie,Mat. 2.13 Iohn 4.7. with infinit other testimonies which the godly may find in the scripture. But the vse of this point is, that although the Lord hath permitted this [Page 18] libertie, yet we must take heede of two things, first that we neuer receiue any thing with condicion of religion, or dooing the least thing against their owne knowledge, for idolaters desire nothing more then to winne mens soules to the deuill. Secondly, wee may not go vnto such when we may bee eased of the godly, for it is free neces­sitie that constraineth, not necessary liberty that permit­teth: By this we learne what to iudge of them which are dayly at talke and table with the wealthiest papists, A­theists, and carnall prophane persons, who care not for the losse of religion, so they may gaine by their friend­ship Esteeming more the feathers of a rich man, though vngodly, than the bloud of a poore godly christian: they vse them too commonly for wealth & commoditie, not for need & necessitie: these are seasoned in the leauen of vnrighteousnes, baked in the ouen of hipocrisie, and shal one day be burned in the fire of euerlasting destruction, for they which for gaine loue their company in this life, shalbe partakers of theyr rewards in the life to come.

Fiftly, by this wee note, that the Lord doth euer prouide for his faithfull seruaunts in all their miseries. We see heere,Psa. 37.18 19. these Iewes satisfied with plenty in Mo­ab, that were almost famished with penury at home: therefore sayth Dauid. The Lord knoweth the dayes of vpright men,Ge. 45.45 and their inheritance shall bee perpetuall; they shall not be confounded in the perillous time and in the dayes of famine,1. Kin. 18.13. thay shall haue inough. Most nota­ble is that speech of Ioseph to his brethren; telling them, that God sent him before to prouide victualls for them in that seuen yeeres famine. So hee stirred vp Obadiah which hid fifty prophets in one caue, and fiftie in ano­ther,1. Kin. 17: 4.10 feeding them with bread and water, during the time of famine. Hee prouided for Eliah first by the rauens,2. Kin. 8.1. and after by the widdow of Zarephtha multi­plieng her oyle and meale, for Eliah her selfe, and her sonne. So hee sent Elisa to warne the Shunamite woman of the seuen yeares famine, that shee should flye for her selfe, and liue where shee could. I might bee infinite in this pointe, to declare the bountifull liberalitie of the Lord, who euer prouideth one remedie or other, [Page 19] to satisfie the continuall prayers of them that feare him: for we may say as Paul sayth, Wee are afflicted, yet wee are not in distresse, in pouerty, yet not ouercome of po­uerty, we are persecuted, and yet not forsaken,2. Cor. 4 8.9 cast down but we perishe not. This is the mercifull kindnes of him who giueth foode to the young rauens that call vppon him, & maketh his sun to rise & shine both vppon good & bad. Yea wee our owne selues haue experience in our owne countrey, for we which were wont with our abun­daunce to helpe other nations about vs, yet now in our want we are succoured by them. How should the poore in many places be relieued, if it were not for the corne which commeth ouer-sea: therefore as the seuen plenti­full yeares in Egipt, succoured the seauen deare yeares: euen so the Lord relieueth the misery of one time by the multitude of another. Therefore my brethren, let vs not say, the Lorde hath forgotten, for although our desires be not satisfied, yet our bodies are not famished; yea the Lord testifieth that he is as vnwilling to punishe our de­serts, and vtterly to depriue vs of our maintenaunce, as we are to departe from our pleasant pastime or dain­ty belly cheere. Poore Lazarus that was not releeued with the rich mans crummes, yet was he comforted with the licking of the dogs, so much doth the Lord affect li­berality and kindnes, that he commandeth brute beasts to execute his goodnes vpon his seruants:

Now let vs proceed to the second part of this scripture, and seeing we haue brought these strangers to their Inne [...]t Moab: let vs heare their intertainment, & those things that happened vnto them after they came thither: for the parts wee haue in the beginning set downe, which I trust you remember, and therefore we will to the words.

And they continued there. This is as much to say, as they found entertainment answerable to their expectation: they had liberty of residence granted, and obtained a place for their dwelling in safety. Where wee first note the gentlenes or humanity of these heathen Moabits. who had learned by nature this pointe of curtesie, which is, friendlye to succour poore harbourlesse straungers: and no doubte but hee that watcheth [Page 20] the descending of sparrowes on the ground, directed this iourney to Moab, for the accomplishing of his owne counsell, and prepared the heartes of these people, with fauour to relieue them. For as before he guided the iourney of Abrahams seruant to the citie of Machor, where Rebecca was, & framed hir answere according to his praier, euē so he cōducted these to Moab where Ruth was,Ge. 24.13 and tempered the hearts of the wicked to giue these pilgrims a dwelling place among them. By the which we are taught what friendship or loue we owe to strangers which are come among vs, yea though we know not the purpose of their harts, yet we must doo good vnto them for the proportiō of their bodies, that is, because they are men. This is not a law written only in the booke of God but imprinted in the verie nature of euery one. Wee see these Moabits do it by nature & yet they had no religion in them, we know how the king of Fgipt gaue comman­dement for Abraham, that none should hurt him or any of his possessions. Read but the Acts of the Apostles, you shal see how barbarous nations receiued the church with curtesy, and some vppon their reporte beleeued the doc­trine of Christ. What shall we then say to this beastlike behauiour of many among vs, who will hardly permit poore Christian straungers to harbour among vs; if it were not for that they are men, & the children of Adam like our selues, yet because they call vppon the name of Christ, being of the household of sayth, let vs doe good vnto them. But some will say, what shall wee doe vnto them if they will not ioyne with vs in our religion? I an­swere,Gen. 17 13.14 none must bee of Abrahams familye but those which wil be circumcised, that is, none must dwell with thee, but such as wil be of thy profession. Yet thou maiest for humanity or curtesy receiue a Turke or a pagan, a Iew or an infidell,Ge. 31.54 papist or heretike, to talke or table for a night or a small time, so thou kepe they selfe from his pollutions. So did Iacob feast his idolotrous father in law and kinsmen when they pursued him to the mount of Gilead,2. King. 6 23. with purpose to hurt him, and our sauiour Christ biddeth vs to feede our enimies and to giue them drinke if they thirste. So did Elischah, to the host of Siri­ans, [Page 21] who being sent to take him, yet when he had taken them and lead them to the city, he suffered the king to do them no hurt, but refreshed them with meat and drinke, and sent them away in safety. For our outward curteous receuing of infidels is like coales of fire, to draw them in loue with our inward religion, we know how the Lord commaunded the Iewes to be good vnto strangers, be­cause they were strangers in Egipt. We know how the Lord commendeth the stranger Samaritan beyond the priest and the leuite, beccause he succoured the poore wounded Iewe, which had fallen among theeues.Luk. 10.30, 38 And truely wee our selues may bee strangers in other Coun­treies, therefore let vs doe good vnto them now that we may receiue the like of them againe, for this is the law and the prophets. Then Elimelech: when they had esca­ped one daunger, they fell into another sorrow, when by the mercifull kindnes of the Lord they were ioyntly come togither into Moab, and there quietlye seated, sca­ped the arrowes of famine, by the hand of God, the fa­ther of the family, the nerest and derest vnto them, di­eth in plenty.

Where we note the verie lot of all the godly, namely, that the end of one sorrow is the beginning of another, like the drops of raine distilling from the top of a house, when one is gone another followeth, like a ship vppon the sea, being on the top of one waue, presently is cast downe to the foote of another, like the seede which be­ing spread by the sower is hanted by the foules, beeing greene and past their reache,Psa. 34.19 is endaungered by forste and snow, being passed the winter [...]s hurt by beasts in sommer, being rype is cut with the sickle, threshed with flaile, purged in the floore, ground in the mill, baked in the ouen, chewed in the teeth, and consumed in the stomacke. This made Dauid say, Great are the troubles of the righteous, but the Lord deliuereth out of all.Act. 14.22 Heb. 2.10 But be not discomforted oh my brethren, for thorough ma­ny afflictions must we enter into the kingdome of hea­uen, and by affliction we are made like to the sonne of God. But to the matter. We see here their sweet fellow­ship is preuented by death, which in deed is the end of al [Page 22] worldly friendship. This is a good lesson for all world­lings to remember, how the Lord disappointeth all their purposes, and ouerthroweth their counsells more vainer then vanity. The merchant hauing obtained his banke, promiseth rest and security to himselfe; the husbandman hauing gathered his fruits, neuer doubteth but hee shall spend them,Mat. 17.4. & prouideth for more; the Gentleman com­ming to his landes, thinketh his reuenewes and plea­sant life, will indure alway: like the apostles when Christ was transfigured in the mount; presently they would builde tabernacles of residence; but as the cloude came betwixt them and heauen, and bereaued them of their purpose: euen so sodainly will death come and depriue you of your profits, call the marchant from his banke, the husbandman from his farme, the Gentleman from his lands, the noble man from his honour, the prince from his kingdome, the Lady from her pleasures, as this Elimelech was sodainly from wife and children.

Secondly, by these words we note the goodnes of God toward both the dead man, and also wife and children: for no doubte but they all desired, to bee seiled in some place or other; and here the Lord suffereth the husband with wife and family, to bee quietly feared before their separation. He might haue called him away in his iour­ney, as he was comming, & then oh how would it haue grieued hoth him and them: him, to leaue a poore com­fortles widdow and children behind, without dwelling or maintenance, for home again they could not returne, by reason of the famine, and to goe forth on the iour­ney without a guide, was like as if a ship were set on the sea without a mariner. Therefore in suffering them all to come safe to Moab, and there to liue till they got fauour and dwelling, and also maintenance, was a singular fauour of the Lord towards both; that howso­euer they were afflicted, yet they were not lefte destitute. And this teacheth vs,Rom. 2.7. that in al our afflictions we receiue especiall blessings at the hands of God, for this end that we should not bee swallowed vp of sorrowe. There is no sicknesse but it is eyther short and sharpe, or els tedi­ous and light, if it bee sodaine and verie extreame, [Page 23] the continuance of it is but short, if it belong and tedi­ous, it hath some time of ease, some time of more quiet­nes, so that in all our miseries we may say with the godly,Psa. 124.3 If the Lord had not bene on our side we had bene swal­lowed quick: he tempereth the sodainest showres with least continuande, and the longest winter hath many faire dayes. Be strong therfor my brethren and sisters, for sure the Lord will stablishe your hearts, feare not all the daungers of the world: though as many troubles compasse vs, as there were Sirians about Eliseah, yet lifte vp your eyes,2. King. 6.20. there are many thousands more with vs then are against vs. He that suffereth none to bee temp­ted aboue their power, will not lay more vppon vs then we are able to beare: but as he wrestled with Iacob with one hand, he held him vp with the other, so though hee afflict with one arme, he shall sustaine with the other.

Which tooke them wiues Now we are come to the chil­drē, & the holy ghost expresseth the frendship which they receaued of the Moabits after the death of the father, which is, their mariage with their daughters: Where first of all it may be demanded in this place, (seeing the Lord forbideth all strange mariages, whither these sons of Eli­melech did not offend against this law:Deut. 7.3.4. we know that the vnmaried are at liberty, to mary whom they will onely in the Lord: now the Moabits were heathen people, and strangers from God his couenant, and therefore these per­sons maried not in the Lord. To which, I answere brief­ly, that the Lord forbiddeth mariages with infidells, for two causes, first when wee may lawfully and without daunger ioyne our selues to them that are godly,1. Kin. [...]1.4. and wil presumptuously for worldly respects, run to the daugh­ters of men: secondly that wee should refraine from all such mariages where wee are like to bee drawne away from our profession, as wee see in Salomon. But these sonnes of Elimelech offended in none of these.Exo. 2.21. For first they were now straungers and had no other choise,Math. 1.5 and secondlie it appeareth by that which followeth that they were both well perswaded in religion. For as Moses marryed a Madianitish woman, and was blamelesse, and Salman the sonne of Nahasson, the [Page 24] prince of the Iewes, maried with Rahab, (which both were the parents of Boaz mentioned hereafter) and was faultles, nay it was done by the permission of Iosuah, & therefore lawfull; euen so these straunge Iewes moued with the same reasons, chused the like mariages. But some wil say, the Iewes which had maried strange wiues, in the captiuity of Babilon, might haue alledged this a­gainst Nehemiah,Nehe. 9 1, 2, 3. that they were in captiuitie, & had no women to take but strangers. To the which I answere, if they had so obiected, they had spoken vntrueth, and so would Nehemiah haue replyed, for there were Iewishe women captiues as well as men; and further I say, that this their marying of strange women, was the cause of the destruction of many Iewish women, who being for­saken of their owne people, must of necessity bee mari­ed to infidells, which could neuer returne to Ierusalem. Again, these sons of Elimelech by their mariage, gayned greater fauour of the Moabits; but especially the hande of God was in it, that when they both should be dead, Ruth might be maried to Boaz, and be made a mother of Christ.

First therfore we note out of this, that as these Moabits were kind to the father in giuing him residence, so they were louing to the sons in giuing them wiues: a nota­ble example of humane curtesy, giuen vnto vs by these heathens, that we with the like fauour should entertaine strangers. But manie couetous parents in these dayes, which would be accompted Christians, are so farre from doing this vnto strangers, that they will hardly doe the like to their natural Countriemen, rather imitating that vngodly Laban,Ge. 31.15. who made marchaundise of his daughters,Iud. 1.13. then godly Caleb in beestowing them on Othniell be he neuer so poore, if they haue deserued well of Church or cōmon wealth, rather desiring to aduance their postiritie in the glory of the world, thē to discharge their duetyes in the presence of God. They will say they ayme at this, the feare of the Lord, when as if they had matched their children with Turkes or infidells they would not or could not be more profane then those, sa­uing onely these are outwardly obedient to a Christian [Page 25] prince, that they might with more libertie followe theyr licentious Atheisme, when as peraduenture the other woulde not so dissemble: so that goods, and not goodnesse, the worlde and not the woorde, earthly va­nitie, and not heauenly felicitie our parents ayme at. But what shall wee saie to them that force theyr chil­dren not onely to match agaynst theyr mindes, but to marrie with publike papists and knowen recusants, one­ly for thinges of this lyfe. Truely I aunswere, that it is agaynst these that the Lorde speaketh, when hee sayth,Deut. 7.3 You shall not take theyr daughters to your sonnes, nor giue your daughters to theyr sonnes, but as they haue marryed wythout the counsell of the Lorde, in murde­ring the fruites of theyr owne bodyes, euen so they shall prosper wythout the blessing of God, in confoun­ding the soules of theyr owne posteritie: and as the chil­dren of the Iewes which were borne of strange women, were separated from the newe founded temple, euen so these shall bee excluded from the euerlasting Ierusa­lem.

And they tarryed there. This time of theyr abode in Moab, signifieth the great continuance of this mise­rie. First for the Iewes at home, who indured famine: and secondly for these abroade, which liued among In­fidels tenne yeeres together. It is a fearefull thing wyth vs that wee haue but one yeeres famine, oh then wee thinke that the Lorde hath forgotten to bee mercifull. But we haue heard alredie of famines of great continu­ance, that in Iosephs time was seauen yeeres together, that in Dauids time was three yeeres and a halfe, and this miserie lasted tenne yeeres together. Wherein ma­ny godly persons dyd patiently indure it. Howe is it then that for this lyttle dearth among vs, there are so great exclamations for corne and plentie, such horrible blasphemies agaynst the Lorde himselfe, saying: Shall this indure alwaie? Was there euer anie poore people thus afflicted? Is this the fruit of the Gospell? Are these the fauours of God and his righteousnesse, in kee­ping his promise? with such lyke, too horrible to bee [Page 26] suffered as if the Lorde were not able to releeue vs; or else were vniust in punishing our sinnes, howe can that bee, seeing hee calleth for repentaunce and amende­ment, and then promiseth plentye and abundaunce. These saintes endured some three, some seuen, and o­ther tenne yeeres famine, and yet wee saye, was there euer such a people thus afflicted like to vs with one yeres dearth?

They were driuen to wander abroade in their ene­mies Countrie for manie yeeres together; shall wee then thinke it such a miserye to goe two or three miles for our corne? They aduentured the losse of their liues, and wee are afraide of the lessening or diminishing of our goods. And shall wee yet saye, there was neuer a­nye people tormented like vnto vs? Yea, I adde this, that euen at this daye there are people in the worlde, which s [...]ant in all their liues doe eate anye bread, but onely the barke of trees, with some other vnseasonable fish; others liue on the rootes of the earth, some on the fruites of trees. And what shall I saye more our wicked­nesse is greater then our want, our sore is smaller then our sinne, our transgressions haue deserued to bee puni­shed with the scourge, and yet wee are scarce corrected with the rodde, our complaintes are greater then our hu [...]te, and our murmuring exceedeth our misery: there­fore wee haue greater cause to tremble at that which hangeth ouer our heades, then to feare or crye for this which wee already suffer, for it is hardly the beginning of sorrow.

So Mahlon and Chilson. Now when they were com­passed about vvith the friendes of their vviues, vvhich did promise securitie, then after a fevve yeeres, spent in safetie, the Lorde called them avvay after their fa­ther. Where vvee see our former doctrine iustified, that the end of one sorrovve vvas the beginning of ano­ther. When they were most like to continue, then they gaue ouer, as it were, in the armes of theyr wiues, and the sight of their aged mother, to whome no doubte, this was the greatest griefe of all other, that now [Page 27] beeing lefte destitute both of husbande and children, she should without comfort liue with the Moabites, and without ioye returne agayne vnto her owne Coun­trey, as a bird robbed of her young ones. Yet seeing this is our worldly lot still to endure misery, let vs set both our shoulders vnder the burthen, if it be too heauy, let vs flee to the finisher of our faith with zealous and ear­nest prayers, desiring him eyther to ease or to remooue his hande. But seeing wee haue spoken of this before, this shall suffise at this time to serue for a remem­brance.

Then shee arose. When her friends were departed, and her selfe lefte comfortles, yet the Lord remembred her, for euen then came the rumor vnto her, that the fa­mine was ceased in Iewry, that the Lord had visited the sicknes of his people, and restored the plenty of the earth againe, and therefore it is time for her to bee hasting home againe, for here the holy Ghost setting downe her returne and the cause of the same, sheweth that it was euen then when her children were dead, for what should a godly woman liue there, where were non that could strengthen hir in the wayes of the Lord, but rather prouoke her to imbrace infidelity; And againe, euen at that time when shee was most comfortlesse for the losse of her children came this rumor vnto her of the restoring of her Countrey, so that now Naomi, thou art here in Moab a sorrowfull pilgrime, go home to thy Countrey and bee a ioyfull inhabitant: indeede thy children are dead, but thou shall haue greater comfort of thy ancient acquaintaince. What knowest thou, but now the Lord hath called thee to consolation, where­as of late, thou mightest thinke, hee had wrought thy confusion:

By this wee note, that the Lord deferreth to helpe till greatest necessity,Gen. 22.10.11 euen as hee stayed the stroke of Abraham when hee was at the verie instant to cut of little Isaks necke. So wee read that when the king of Assiria had inuaded the kingdome of Ezechia, 2. Kin. 19 9. wonne his cities▪ subdued his Country, conquered his people, and had not lefte him two thousand horsmen, & being [Page 28] destitute of all helpe, then the Lord raised vp the king of Ethiop, who called the Assyrians from the siege of Ieru­salem. What shall I saie of Lazarus raised from death? Of the deliuerance of Peter out of the handes of Herod,Ioh. 11.43 the daie before he should haue bene martyred?Act. 12.7, 8. Of the shipwracke wherein Paul was, and yet not one of them were lost.Act 27.44 And excellent is that of Christ, sleeping in the shippe on a pillowe,Math. 8 25, 26 suffered his disciples to bee so long tossed with the violence of the sea, till they cryed out, Lord saue, we perish, and then hee awaked, rebuked the rage of the windes, and stilled the stormes of the sea, and a peaceable calme followed. This is that preserua­tiue agaynst desperation, which must staie our mindes on the leasure of the Lorde: wee must not at the first look for our desires, but as Abraham and Zacharia were old before they had any children: and yet in the end the Lord promised and also perfourmed, euen so when wee haue least hope, for obtaining of our desires, wee most often receiue them. For the Lord desireth our requests for the triall of our fayth and pacience, that like as the wheate corne groweth not, till it bee dead, euen so his works doe not answere our expectation, till they seeme to vs impossible: that as the most precious pearles are farthest brought,1. Cor. 15 36. and longest in comming, when wee haue them we keepe them more carefully: euen so his ex­cellent mercies, being with difficulty obtained should be esteemed more thankfully. Therefore be of good com­fort, you that now sorrow, for you shall bee comforted, you that now hunger for you shal be satisfied, you that nowe weepe for you shall laugh; the Lord will shortly come, beare but a litle and he will wipe away all teares from your eies, & then oh how happy shal they be which haue trusted in him.

That the Lorde had visited. This is the last parte of this scripture, being the reason that moued her to returne into her Countrey. O it is as if the holy ghost had sayd. The Lord looked vpon the afflicted estate of his people, & supplied their want of food.Exo. 20.5 & 32.34 To visit, in the scriptures is taken two wayes, first to punishe, as when God sayth in the second commaundement, that he will visite the [Page 29] sinne of the fathers vppon the children, vnto the third & fourth generation: secondly it signifieth some times to pardon or to show mercy, as that of Zachary.Luk. 2.68 The Lord hath visited and redeemed his people, that is,Hos. 4.9 hee hath shewed mercy in redeming his people. In this later sense it must be taken in this place.Math. 25 Now the word properly signifieth to goe to see, and is referred to them that are sicke, which by a metaphor is applied to sinne, for sinne is the sicknes of the soule, and is very fitly applied to pu­nishments sent of God, for when he scourgeth he com­eth to see, as he sayd of Sodome: I will go downe and see whither it be altogether so, if not, that I may know; for hee commeth to see vs in our miseryes, as a phisitian to his patient, whom he hath first or before made sick with his potion or corasiue, & bringeth a wholsome or spee­dy remedye with him. Where wee note the miserable estate of men in the sicknes of sinne, or vnder any of God his iudgments, as dearth & famine, warre or peste­lence; that euen as sicke personnes are not able to helpe or comfort themselues, or to take any pleasure in their wealth, though they possessed the whole world: so if we be oppressed in the punishment of our iniquities, we can not or maye not rest in our selues but in the Lord our phisitian and watchman, for if the Lord shut who can open, if hee wound who can heale, if hee curse who can blesse, he that hath the bond or writing must discharge the debt, & the Lord that stroke must bind vs vp again. Oh my dearly beloued brethren, now are the childern come to the birth, and there is no strength to be deliuer­ed, for this is the day of tribulation. Now are wee in the ballaunce of the Lord eyther to visite our offences with his famin,Esa. 37.3 or to scourge our sinnes with the rod of dearth if either of both continue, what end can we looke for but the pining of our bodyes, and the consuming of our soules? Whither shall we go to escape the iudgments of the Lord, we are already clogged with his irons and fast bolted, if wee striue to shake them of, what doe wee els but rebell against the power of the highest? if they con­tinue, [Page 30] we are but miserable prisoners and can looke for nothing but the fearfull day of execution. Let vs turne to the Iudge before that daie, and send vp our prayers as our dearest friendes vnto his sonne, that hee may visite vs with the forgiuenesse of our sinnes, that hee may sue out our pardon, and bee intreated for our transgressi­ons, that wee may obtaine the release of our present mi­serie, the remouing of his iudgementes, the increase of the fruites of the earth, that hee would visite vs, in giuing our dayly bread, to satisfie the poore with his goodnesse, and giue vs all the bread of this lyfe to banish our dearth, and the bread of lyfe to escape damnation. And thus much for this time. Now let vs giue praise to God.

The end of the first Lecture.

The second Lecture.

Chapter 1. Verse 7. to the 15.

7. Wherefore she departed out of the place where she was, & her two daughters in lawe with her, and they went on their way, to returne vnto the land of Iudah.

8. Then Naomi sayd vnto her two daughters in lawe, Go, re­turne each of you vnto her owne mothers house: the Lorde shew fauour vnto you as you haue done with the dead, and with mee.

9 The Lord graunt that eyther of you may find rest in the house of her husband: and when shee had kissed them, they 'lift vp their voice ad wept.

10 And they said vnto her, surely we will returne with thee vnto thy people.

11 But Naomi sayd: turne againe my daughters, for what cause will you goe with mee? are there any more sonnes in my wombe that they may bee your husbands.

12 Turne again my daughters: go your way; for I am too old to haue an husband: if I should say I had hope, and if I had an husband this night, yea if I had borne sons.

13 Would ye tarry for them, till they were of age? would you be deferred for them from taking any husbands? nay my daughters, for it grieueth mee much for your sakes, that the hand of the Lord is gone out against mee.

14 Then they lift vp their voice and wept againe, and Or­pah kissed her mother in law and departed, but Ruth a­bode with her still:

IN these wordes is expressed howe Naomi departeth out of Moab, to go into the land of Iewrie. The wordes diuide themselues into two partes: the first is the iourney, in this seuenth verse▪ The second parte, is the communication, in the next seuen verses. The iourney is described by the persons, which were Naomi & her two daughters in lawe.

[Page 32]The communication which they had by the waie prin­cipally consisteth in the perswasion of Naomi to her daughters, that they should returne backe agayne: and first shee speaketh in the eight and ninth verses. Her speech containeth two partes, the first is the counsell she giueth to them, in these wordes, Go returne. The second is her prayer for them, which is double, or consisting of two partes. The first is generall, in these wordes, The Lord shew fauour, to the end of that verse. The second is speciall in the ninth verse, in these words, The Lord grant you that you may finde rest, &c. Which beeing spoken, they lifte vp their voice and wept, beeing sorrowfull for this newes, and therefore they answere in the tenth verse that they will returne with her to her people: In the next verse to the fourteenth, Naomi confirmeth her former counsell by waighty arguments, which are expressed in her questions, and they all are taken from their second marriages.

The first is in the eleauenth verse: that shee had no mo sonnes, to bee their husbands, eyther already borne; or which hereafter might bee borne, therefore their la­bour would be but lost if they went with her; seeing she could prouide them no mo husbandes. This is amplifi­ed in the eleuenth and twelfth verse.

The second reason is in the thirteenth verse, that al­though she had now children borne, yet it would bee to long to staie for them till they were of age: much more she hauing none borne: and least her daughters should thinke she cared not for them, shee addeth in the thir­teenth verse, that it grieued hir more for their sakes, that is, the loue she beareth to them, then for her owne, but it is the hande of God, and therefore shee is contented. Lastly in the 14. verse is declared the effect of this com­munication, what it wrought, for Orpah departed as a woman ouercome by these worldly persuasions, but Ruth abideth still with her. Of these let vs briefly speake in order as they lye, by the premission and assistaunce of the almighty.

And shee arose. This iourney of Naomi to her owne people, as in the former verse wee heard was vnderta­ken, [Page 33] when shee heard, that the Iewes were deliuered from their famine; so it is more commendable if we con­sider the obiections, lets and hinderances, that may be made against it. First the way was very long betweene Moab and Bethlehem, which might terrifie an old wo­man: but if any say that it was no longer to returne then it was to come downe, I answere, when she came thither shee had her husband and children to beare her compa­ny, but now shee was to returne alone and therefore the iourney would be the more tedious. Secondly, the con­sideration of her age might haue hindered this trauaile, for her withered body would be wearyed in the iourney; and what knew shee but that she might die in the iour­ney and that among strangers, who peraduenture would haue no regard of her age, honour or honesty: againe, no doubt, but she had some wealth in Moab, which of nycessity she must be constrained to leaue behinde her, and for euer to loose, with many other such greiuous thoughts which might accomber her troubled breast. But notwithstanding all these shee proceedeth on her intended iourney, comitting her self to the preseruation of God in all places, who she knew would giue her some comforts for the aduersity shee had endured:

Where first of all we note the duety of all the godly, if with Naomi they are far frō the company of the fayth­full, or compelled to departe from them vpon the like occasion, as famine, pouertie, persecution and such like, that when occasion shall bee giuen, they returne with Naomi to the temple, to the people, to the arke, to the gospell of the Lord. For as God sayd to Eliah, when hee was in mount Horeb, What doest thou here Eliah?1. Kin. 19.9. euen so he speaketh to all persecuted pilgrims, and poore true Christians which are at the gates and tables of car­nall atheists, the enimies of Christ, VVhat do you heere? there is corne and bread, in Israel againe, the Church, your brethren, haue now receiued maintenance:Ioh. 2.22. returne to the place of sacrifice: they that worship must wor­ship God at Ierusalem: the mountaines of Samaria are no place of God his worship, but at Shilo is his taberna­cle and his dwelling in Sion. This wee may reade practi­sed [Page 34] of the auncient fathers long ago. When Moses had dwelt fortie yeares in Madian, then the Lord bid him returne to his poore brethren againe. Dauid beeing in great securitie with the king of Gath,Exo: 2.11. yet the Lord would not suffer him there to dwell.1. Sam. 27 9. And as the Israelits might not dwell with the Egiptians, but must go into the land of Canaan, so the Lords people must abide but where he appointeth thē.1, king. 8, And as the Shunamite woman, after the seuen yeres famin returneth to her wonted dwelling, euen so must not wee linger with recusant papists, a­theists, swearers, blasphemers and open despisers of God his ministers and ministerie.

Secondly we may note in this verse a godly example of holy obedience & commendable friendship, for here the daughters in law are going with their mother to the land of Iewry. Where, eyther for religion or loue which they beare to their mother in law they forsake both Countrey and friendes to go with her. Was it not suffi­cient for them to take strangers for their husbands; who being dead, and they at liberty, but they must go from their owne kindred, with a mother in law: was it not wel for them to abide with her so long as shee would abide with them, and was able to maintaine them, but now when shee had forsaken her dwelling and wealth, must they accompany her in her pouerty. Surely it seemeth, that as Paul sayth to the Corinthians, hee sought not theirs but them, so these women desire rather the pre­sence then the wealth of Naomi, O excellent obedience and godly friendship, worthy to bee registred with eter­nal memory. They had not past ten yeares space to learne this point of religion that it is true friendship to loue at all times,Poro. 17.17. whether it be in wealth or prosperity, in want or aduersity. We haue many old professors in Christia­nitie, which haue not profited thus much in twentie, thirtie, or fourty yeres profession. They say to their neigh­bors as Iorams messenger said to Iehu, Is it peace? so they aske,1. king. 19.17. is it wealth? is it riches? is it honour? or is it fauour of prince or Gentleman that dwelleth neere them. As if they should say, if thou be welthy, thou shalt haue my friendship, but if thou be poore, then as Nabal answered [Page 35] Dauids messenger, what is Dauid? and what is the sonne of Ishai? so, what art thou? I care not for thy companye, get thee from my presence, I can abide on such beggers. Is this the fruite of religion, condemned of the heathens, abhorred of the brute beasts, hated of the wicked, and yet practised of or among Chirstians, surely I had rather be a friendly Moabite then a thousand such carnall Isra­lits: Yea, the verie ciuill honest men among vs will rise in iudgment against vs in this pointe, they will liue with­out hipocrisie, we dissemble in all vaine glory, our friend­ship is like the company of the dolphin, if it bee faire weather she will neuer be from the ship, but if a storme come, shee withdraweth her fellowship. Awaye with this most beastlike, yea rather vnnaturall smiling vppon prosperitye, but grim and straunge countenances vppon the afflicted, eyther loue at all times,Poro. 17.17. which is Salomons friendship, or loue at no time, which is Sathans amity.

Then sayd Naomi. The counsell that this godly Nao­mi giueth vnto her daughters, is simply that they should reurne to their owne parents, as if shee should say vnto them, Be aduised my daughters, some will thinke you very vnnaturall, that you forsake your owne mothers, to go with me your mother in lawe, & forsake your owne country to go vnto a strange place: the iourney is long & tedious, you are tender & weak, better returne before we be far gone: to be wise too late, is to repent too sone, care not for me, the Lord wil inable me to go as well alone as with your company. VVhere wee first of all note, a most godly example of mother-like loue and godly charitie, for if Naomi had gone alone, it could not chuse but be farre more dangerous then with company, and none could receiue any disaduauntage by her counsell beside her selfe, yet wee see shee careth not for her owne com­moditie so shee might procure the welfare of her daugh­ters. Shee might haue friendlye accepted their owne proffers, and if any danger had come, shee might haue said, shee did not entreat them, it was their owne vp seeking, yet shee dealeth more plainelie with them in telling them the daunger, & as before they desired more her company then her wealth, euen so now shee loueth [Page 36] their company wel, but coūselleth their safty better. This is the duety of all that feare God, as the apostle sayth. Let euery man seeke anothers and not their owne good; this was so deere vnto the Lord himself, that hee commaun­ded by Moses,1. Cor. 10.24. that if their neighbours cattell went astray, they should bring them home again. Doth the Lord take care for oxen, & not much more for men? But oh where is the carefull keeping of this commaundement; now e­uery man saith, euerie one for himself and God for vs all: but rather,Deut. 22.7. how shall the Lord be for vs, when we are not for one another? Now this wicked world is full of deceit­full bargaines, now mens houses and lands are bought ouer the heads of their young and vnthristie sons: now mens farmes and leases are forestalled by other, that they them selues cannot enioy them: such buying, & selling, cosoning and deceiuing, borrowing and lending vppon vsury, taking of fines, raising of rents, vndoing of the poore, and thrusting the weakest to the wall, as if charitie were forgotten, and the precept of the Lord had neuer bene written, and finally as though all were our owne which we can get in our handling, manie giue counsell like lawyers for their fees, but few like Naomi, for their conscience. They licke their owne fingers, as the prouerb goeth, but few will cast any salt on their neighbors meat, if they can get aduantages of their neighbours vpon sta­tuts they sue the extremity,Gen. 73.9 as if they were infidells. They will not saye as Abraham to Lot; If thou take the right hand, I will take the lefe: that is, my brother my neigh­bor take thou the choise, I wish not thy wrong, aske coū ­sel, & let there be no occasion of strife betweene vs: men will hardly giue either coate or cloake in these dayes, by suffering iniurie, they will rather take both, & although they thinke it better to giue almes then to take, yet they had rather take bribes & rewards them to giue. Oh my beloued, let vs at the length bee ruled by the counsell of the Lord,Phil. 2.3. Le. 19.14 & esteeme better of others then of our selues, help as many as we can, but hinder none. Cursed are they that lay stumbling blockes before the blind, and giue e­uill counsell for their owne aduantage.

Secondly, by these words we may gather to whom wi­dowes [Page 37] belong, their husbandes beeing dead, namely, to their owne mothers house: that is, to their parents: if the parents of their husbands will not prouide for them. Therfore is it that the Lord cōmaunded,Le. 22.13. if the daughter of a priest were a widdowe, and returned to her fathers house, hauing no children, shee might eate of the peace offrings of the childrē of Israel.1. Tim. 5.16. And Paul giueth charge to the godly in his time, that if any of their kindred were a widow, of their owne costs they should prouide for her, and not charge the church. This is a profitable doctrine both for parents and children: for parents that they bee carefull to bestowe their children in godly marriages, where they may be well prouided for, neither must they then cast them of, but if neede bee receiue them to their owne families againe: for children, seeing the Lord doth thus commend their welfare, & careth for their widdow head, as wel as their virginity, that they cast not thēselues away vpon euery one they can loue, without the consent of their parents, wherby they impouerish their frends, vn­doo themselues, & bring a woful curse vpon their inno­cēt posterity. Thirdly & lastly, by this counsel of Naomi we gather, that if the father be dead, we ow the same du­ty to our mother which is aliue, for she saith, to her owne mothers house. And Salomon sayth, it is foolishnesse or wickednesse to despise ones mother. The Lorde curseth him in the Lawe, that despiseth or curseth his mother as wel as his father.Pro. 15.20 In the fift cōmandement hee commandeth to honor the mother equally,Deut. 27.16. or as well as the father. Many thinke they may bee more bolde vvith their mothers, because they are more tender ouer them, than with their fathers, but the godly must knovve, that vpon paine of Gods heauie curse, they must follovv the counsell of their mothers vvith Iacob,Gen. 17.13 as vvell as the ad­uice of their fathers vvith Esau. And the Lord doth often cloath the vveaker vessell vvith more honor, that thereby wee might learne to continue our obedience to our parents.

The Lord shew. In these vvords the general blessing or praier is contained, vvhich Naomi maketh for her tvvo daughters, vvhere she praieth to God for his fauor vpō thē [Page 38] as they shewed fauor to her, and to their dead husbands, as if she should saie, I wish no more acceptable blessing vpon you, than you haue done to others.

VVhere we briefly note, that our duties which we dis­charge to parents or husbands, are as pledges before the Lord to doo good vnto vs. This maketh him delight to poure his blessings vpon vs, when he seeth wee dutifully walke in his presence, and it prouoketh those to whome wee offer this obedience, to poure out their prayers for vs into the eares of the almightie: Euen so the neglect of our duties, the contempt of our parents, and the disobedience to our superiours, procureth both the curse of God and them, not onely in this life, but also in the life to come.

The Lord. These wordes are her speciall prayer for her daughters marryage, and are thus in effect, I can praie for no greater worldly blessing vpon you than this, that ey­ther of you being young women, may find quiet and lo­uing husbandes, and bee made ioyfull mothers of many children.

VVhere wee first of all note, that as parents are bound by the law of nature to prouide marryages for their chil­dren, so they are willed by the lawe of God, to praie for their prosperous estate, both before and also after they bee marryed. And truelye this neuer sinketh into the heads of carnall parents, who are able to doo more wyth their purses than with their prayers, who wish extremities to their children, minding onely a wealthie, & not a quy­et lyfe. Oh how are wee beholding to such ignorant pa­rents, which onely take care for vs that we might bee lift­ed higher, when they prouide not for vs against the stor­mie tempests of vnquite liues, and the dangerous down­fals of worldly confusion? Let them neuer thinke that theyr wishes are praiers, when they saie, I would God my son were marryed to such a mans daughter, or my daugh­ter to such a mans sonne. This is all they aime at, simple and bare wealthie marriages, neuer minding or praying for God his blessing vpon them.

Secondly, by this prayer of Naomi, we note the dutie of all husbandes towardes their wiues, which is, that they should prepare rest for them: theyr mindes beeing trou­bled, [Page 39] they should pacifie them with counsell: their bodyes diseased, they should comfort them with their loue: their estate indangered, they should deliuer them with careful­nesse, and finally, they shoulde loue their wiues as theyr owne soules.

The Prophet Dauid compareth a wife to a vine,Psa. 128.3. which if it be not propped vp with a staie by the hande of the gardener, what will it doo but wallow on the ground & remaine fruitlesse? Euen so the best wiues if they bee not carefully maintained by the kindnes of their husbandes, their sorrowfull liues will increase their curse, yea, & de­stroie the fruit of their owne bodies.

The Apostle wisheth husbands to loue their wiues, as Christ loued his Church,Eph. 5.25. which is not only mindfull to deliuer it out of present dangers, but also hath redeemed it from the curse of eternall damnation: so the husbands duties are to prouide for the temporall welfare of their wiues bodies, and specially for the euerlasting saluati­on of their soules: that they twayne which in this life, haue had corporall society, in the life to come might en­ioy eternall felicity. Now this condemmeth the carnall behauiour of wretched husbandes, who vse their wiues as their seruants and not as themselues, who deale with them as men do with nuts, first they reach and trauaile for them, and hauing gotten them, they take out the kernell but they tread the shell vnder their feete: so they hauing gotten the wealth, the bewtie, the health and young yeares of their wiues, despise their gray haires, which are their greatest credite, as the shels wherein the kernel was, giuing thē ouer in their weakest daies, wher­in they want greatest comfort. Is this the rest you prouide for your wiues, to cause them to weare their bodyes with weary trauailes, to consume their minds with dayly griefe, to procure their paines by bearing of children, and to lay the greatest burthens vppon the smallest beasts, for so some most wretchedly terme them. Oh looke vnto it, this measure will the Lord measure to you againe, yee vnnaturall husbands which follow your pleasures, and pastimes abroade, and neglect your profits and sorrow­full wiues at home. To fly ouer the seas with vnnecessarie [Page 40] iourneyes, to frequent the company of suspected women, to follow the counsel of vaine persons, spending their pa­trimonies, & bringing thēselues, their wiues, & posterity to woful misery. Is this to dwell with your wiues like men of knowledge? Is this to giue honor vnto thē as the weak­er vessels?1. Pet. 3.7 Is this to account them the heyres of the same grace? & finally, is this to see their praiers be not interrup­ted? Nay rather, ther are many thousand husbands which neuer either could or would pray with their wiues, that think neither vpō heauē nor hell, and haue no knowledge of their duties towards God or their neighbours, (much lesse to their wiues) than brute beasts, carnal infidels, pro­phane atheists, the murderers of thēselues & of their own posterity. Oh fearful danger that hangeth ouer your heads whō neither the lawes of God can compel to learne their duties, or men instruct them to amend their liues. But you my beloued, who are guiltles in this point are the blessed of the Lord, & forsake not your carefulnes alredy begū, that you loose not your reward. Thirdly, by this praier we obserue the duties of wiues or women in families, name­ly, that they shuld be peaceable thēselues, for if they seeke peace they must ensue peace, and if their ioy consist in the quietnes of the family, they must be carefull they breake not the vnity. If like Ismael, their hands be against all, the hands of all vvill be against them, if they will bee the lo­uing turtles, they must not bee the chattering pies, if they be the vines, their fruit must be grapes, & out of grapes commeth wine, & wine reioiceth the hart of man, so wo­men must reioyce their husbands and families. Some wo­men wil neuer be at rest til they beare rule, & wil say their husbands loue them not, except for their sakes they will displace their seruants, fall out with their neighbours, enuy their friends, and in all things follow their mindes: such men giue not peace, to their wiues, but swoords to slay themselues with all. The harkening ouer much to womens counsell, old Adam and wee his posterity may for euer lament, yet godly men may heare their godly wiues, remembring alway themselues to be the head & the choise to rest in them eyther to lyke or dislike their counsell. And they answered. This is the answere of these [Page 41] women to the counsel & blessing of their mother in law, wherin they refuse to returne, & promise to go with her to her own people, as if they should saye, wee are rather bound vnto thee, thē to our own mothers, & for thy sake whose godly conuersatiō we know, are we drawn in loue with the whole people: so that in these words they testi­fie their louing affection to their mother, their desire to be with her among her people, and the cause vndoutedly to be her godly & wise conuersation with thē in the land of Moab. Wher we note the duty of al the faithful, which is, so to walke that other by their good example may bee drawne to loue the trueth. For surely these women liked wel of the religiō of Naomi, but much better of her con­uersation, as a thing they better vnderstoode then the o­ther. For this point, the▪ Apostle warneth that wee walke in wisedome because of them that are without.Col. 4.5. 1. Pe. 1.12 And Pe­ter sayth to the dispersed Iewes of his time, that they must haue a good conuersation among the gentils, insomuch as their enemies might haue no occasion to speake a­gainst them. And our sauior sayth, Let your light so shine before men that they may see your good works,Luk. 8.16 & glo­rifie your father which is in heauen. For as the vnbelee­uing husband may be wonne by the godly behauiour of the beleeuing wife; so many infidells & carnall persons, are sooner drawne to the Lord by the works which they see, then by the words which they heare. Seeing, this is plaine by the word of god, where shal I beginne to com­plaine of this our vnhappy age, wherein are but few tal­kers of God his word, but much fewer walkers, when the Gospell of Christ is made the cloake of wickednes? Oh how grieuously is the Church of God rent in sunder by daily disquietnes, insomuch as there is no peace amōg vs. Can the infidells & papists say of vs, as old Emor said of Iacob & his family, These men are mē of peace, therfore let vs be circumcised with them? What peace is ther left in the Church of God? Truly we are like vnto a tree,Ge. 34.21 we agree all in the body of religiō, but as the branches spred themselues an hundred wayes, so in our indifferentest pointes of religion there is little or no vnitie. There is no care had of giuing offences vnto the weake, there [Page 42] is no conscience to staie the slaunder of the Gospell, Oh how grieuous is it, that many nowe a daies will defende their dissimulation, by saying, Take heed to our wordes, and not to our deedes: liue as we saie, and not as we do, making Christianitie like the profession of pharisies, which saie and doo not. Esteeming of religion lyke the occupation of a Smith,Math. 23 wherein one is discharged by blowing, and another by beating: so these thinke, if they can blowe out any good wordes, and bee able to cry, the Gospell, the Gospell, the preachers, the preachers, and to saie vnto Christ,Luk. 13 26, 27 Thou hast prophesied in our streets, and we haue eaten in thy presence, they are right good christi­ans. But the Lord shall saie vnto them, Depart from me ye workers of iniquitie, I knowe you not. Yet let vs bee warned by the examples of the godly, the exhortations of the Scripture,1. Cor. 1 30. and the motions of God his spirite in our hearts, that seeing Christ is our wisedome, let vs walke in wisedome, or else we dwell not in Christ: seeing Christ is our light, let vs shine forth in holy conuersation, & seeing the world is our enemie, which dayly lyeth in wait to dis­credit our profession, let vs adorne the Gospell wee pro­fesse,Ioh. 13.36 eyther make the tree good, and the fruite good, or the tree euill and the fruit euill, cast awaie this counter­feit holynesse, which is double iniquitie, let vs confesse with the mouth vnto saluation, beleeue in the heart to iustification, and practise in lyfe vnto sanctification, and let euerie one that calleth on the name of the Lorde, de­parte from iniquitie. Thus much for the Daughters aunswere, Nowe to the mothers replie in the nexte verse.

But Naomi. In this verse and in the two next follow­ing, Naomi confirmeth her counsell by forcible reasons, taken from their second marryages, and studying more for theyr good than her owne. The first reason is, that shee hath no mo sonnes eyther borne or vnborne, to bee their husbandes: for by the lawe one brother being dead without issue, the next was to marrie his wife, and to raise vp seede to his brother. They knewe shee had no mo children alreadie borne, and shee proueth that shee is out of hope to haue anie mo, by her ovvne [Page 43] age, she is too old to marry & therfore to beare children, so that the force of this reason is to perswade them to go back againe, that they might marry at home, for she knew not how to bestowe them in her owne Countrey. In the which words thus taking a reason frō their marriage, she noteth the duetye of younger widdowes and women, which is to marry and to beare mo children, and in her selfe persuading them vnto it, shee noteth the duetie of godly parents, which is to deale priuatly with them for their publique commodity. For the apostle Paul willeth the selfe same thing, that the younger widdowes marry and bring foorth mo children, as the most acceptable condition for their fruitfull dayes,1. Tim. 5 14. and a necessary duety for replenishing the Church. But these persons must not so marry for wantonnes, as if they minded nothing but procreation of children, but they must ioyne with it all Christian obedience to the aduise of their husbands: se­condly they must be carefull to bring vp their children in the feare and nurture of the Lord: thirdly, this must bee the end of their mariage and childbirth, that they may the more deuoutly giue themselues to the worship of God, and by their children to increase the number of the faythfull. For it is better to be barren then to bring forth children to the deuill, which they do that mind nothing lesse then their carefull education, and Christian instruc­tion; yea, it is more excellent to bee a religous widdow then a prophane maried wife. But some will say that se­cond mariages are not lawful at all, because Paul willeth that such widowes should not bee chosen into the num­ber of church seruants:1. Tim. 5.9. and the holy ghost giueth such commendation of Anna because shee neuer married,Luk. 2.36 though shee were left a widdow very young: moreouer, the counsell of Paul is that if they bee losed from hus­bands or wiues,1. Cor. 7 27 they should not seeke to beioyned vnto them. Vnto all which I answere with the same Paul, That a woman so soone as shee is loosed from her hus­band, or so soone as her husband is dead,Rom. 7.2. shee is at liber­ty to marry with whom she will, onely in the Lorde. Anna is commended more for her religion them her [Page 44] chastity, And Paul his counsell is to them that could for­beare in those dayes of persecution. But to come to Nao­mi, shee saith shee is to old to marry, therefore it seemeth, though second mariages bee good for young women, yet they are not lawfull for the old. To this I answere, her meaning is not that it is simplie vnlawfull for her to marry, but that it should not profit her in regard of child bearing: men desire young and fruitfull women, not old and barren, & her purpose is to persuade her daugh­ters, that she neither had, nor coulde haue anye more children for them, therefore in the next verse she addeth, If I hoped, or If I were this night with an husband: But in my iudgment,Non certū I see no reasonable cause why old wo­men (especially) shuld marry, how soeuer others may be contrarye minded, my reasons are these: First, I reade it not practised by any body in the scripture, I meane such old women as in their owne consciences are per­suaded they are past child bearing. Secondly, they breake the greatest consideration in marriage: they vndertake it for lust and not for children, for marriage was not or­dained for the lust of the mind, but the necessity of the body, to withdraw it from sinne, Now their withered bodies cannot accomplishe the desire of theyr carnall mindes. Thirdly, it bringeth great inconuenience with it: if they marry with a young man there is no equalitie, as anone shall bee proued, if with old men like them­selues, what comfort can they minister vnto them. Last­ly, such mariages are more for wealth then woman or necessitie. Yet this is but my poore iudgment, if anie doubt of it let them examine my reasons, if they bee waighty, let them receiue them, if light, amend them. If any say they marry for comfort, as they can say nothing els, I demaund why poore women haue not this com­fort as well as the rich, I see seldome any poore widowes maried, but the wealthy so soone as eyther honesty or modesty will suffer them: Againe, comfort is no suffici­ent cause for marriage, because it may bee had without marriage, but children cannot. It is the duety of married folks with their mutuall loue to comfort one another, [Page 45] but not a cause that ought to constraine to mariage. The Eunuch wanteth comfort, yet who thinketh such a per­son fit for marriage: a continent person, which as Christ sayth hath made himself chast for the kingdome of God, vvanteth comfort, yet he should sinne greiuously if he married for comfort: let lawfull things be ioyned with expedient, and I thinke olde women will neuer marrie.

Yea if I had This is the second reason wherewith she persuadeth her daughters to turne backe againe, name­ly, graunt she had sonnes new borne, yet it were too long for them to tarry till they were growen vp and fit for marriage, yea, then they would bee past children, also they should lose the season of their youth, and so should reape no haruest of their daies: there would be no agree­ment in yeares betweene them, when they should be as a withered stubbe, and the young men as greene oliues. Where we note, that by the iudgment of this godly Nao­mi, there must bee an agreement in yeeres betweene the parties that shal be married, for she saith, would ve be de­ferred for them, from taking any husbandes? nay my daughters: by the which wordes shee signifieth that it would be no fit marriage that one should be so old and the other so young. The Lord created Adam and Heuah in one day, not only that marriage should not bee defer­red too long, but also because their age should be alike, but if any be the elder, let it bee the man. In the planting or gardens, they get the youngest impes, for the conti­nuance and equality of the fruiete: they will not digge vp an olde tree, and plant him in a orchard of tender impes, euen so must it be in marriage, for the matrimo­ny of olde men and young women, is like Iosephes par­tie coloured coate, which caused iealousie in his bre­thren: for, as, that was a signe of loue in his father, so this is a token of fondnes in a husband. But most vn­seemely is the marriage of young men and old women, which a godly preacher in our daies cōpared to the graf­ting of a young head vpon an olde payre of shoulders: & I maye compare it to the mixture of oyle and water, the which are quite against the nature of all medecines. And euen the brute beastes and the birdes, as wee reade [Page 46] of the turtles, the harts, & the Elephants, condemn here­in the folly of mankinde, which from their youth choose their mate, and beeing dead refuse another, fearing ine­qualitie of age and nature. Both these kind of matches are neither begun in the Lord, continued in nature, or sa­tisfie the desire of both parties, but breake out into im­patient iealousie or filthie adulterie, thinking euerie daie a yeere till the eldest partie bee dead. Oh vnseemely and vnfriendly behauiour towards those to whom they haue bound themselues to loue and liue together, beeing the onely cause of the breach of fidelitie, cursed discord mu­tuall enuie, and euerlasting miserie.

Secondly by this we note, that it is the dutie of parents in time to prouide for their children, if they be willing to it,Gen. 24.1. some godly and fit marryage. So did Abraham for I­saac his sonne, so did Isaac and Rebecca for Iacob theyr sonne,Exo. 2.21. so did Iethro for his daughter Zipporah. The neglect of this dutie in parents, is the cause that so many children match contrarie to their mindes, euen to theyr owne vndoing. And then they crie out towne and coun­trie, My sonne or my daughter hath marryed agaynst my minde, when as themselues are in the onely faulte: then they punish them by keeping awaie their portion: so, as before by their neglygence they sought their dishonestie, nowe by their wilfulnesse they bring them to perpetuall beggerie. I defend not the rash and headlong marryages agaynst parents consents, especially where godly parents are, and surely I feare there are but few in England that e­uer maried so, but they procured the curse on themselues, and haue often (though too late) repented their wilfull & vngodly marryage. But yet beloued; bee warned, if you desire the discharge of your owne consciences, or the safe­gard of your children, deale like parents with them, & they will performe like children to you: the Lorde punisheth your negligence with their disobedience: you sinned first, and they followed your steps, forgiue them their offence, and receiue them to fauour againe, and the Lorde wyll likewise pardon your transgression, and blesse your po­steritie with more dutifull obedience to you.

But this, Now when she had perswaded her daughters [Page 47] to returne, least they shoulde thinke shee careth not for them, & was willing to be rid of their companie, as those that were troublesome and burdenous vnto her, shee ad­deth this clause in the end of this verse. Wherein she testi­fieth her care for them, and her patience to the Lord. Her care for them when she sayth, It grieueth me much more for your sake than for mine owne: the death of my hus­band & losse of my children grieue me, but not so much as this, that now either I must departe from you, or else with your companie indanger your safetie, I coulde not but sorrowe for the dead, yet I am more grieued for you poore destitute widowes: I haue lost their companie for a while, til I meet them againe in God his kingdome, but now we depart, I to the Lords people, & you to Infidels, and wee shall bee separated for euer. Would God that I coulde so promise you prosperitie with mee, that so you might receiue the peace of your soules. Thus and such like she vttereth in these wordes for her owne excuse & theyr comfort.

Where wee are first giuen to vnderstand, how hardly true friendship is separated, yea though some parties are indangered thereby. Naomi would haue her daughters departe, they weepe at it and shee is sorrow full: insomuch as either partie striueth who shall receiue the worst. The mother counselleth their good, and the daughters pro­mise hers: shee would haue them returne, and liue at rest in the armes of some louing husbands, but they had ra­ther trauell than she should go alone, And this telleth vs that true friendshippe is not to receiue good of other, but to doo good vnto other. Choose thy friend, that when hee is in heauinesse thou mayst comfort him, when hee is hungrie thou mayest feed him, when hee is cast downe, thou mayest raise him vp: and finally, when hee wanteth make thou a supplie. This is godly friendship, like Iona­thans and Dauids. If anie choose friendes for other re­spects, their friendship is carnall, and not spirituall, mo­mentanie, and not euerlasting, like the standing pooles which drie vp in summer, not like the running streames which indure continually.

[Page 48]Secondly, by this we note that one misery commeth not alone, for warres cause death, dearth, enuie, and robbe­ryes, sicknes bringeth paine to the partyes, and sorrow to their friends: euen so death doth not onely bring sorrow for the dead, but griefe for the liuing, as Naomi sayth, it greiueth mee much more for your sakes. There is none that die but some shall want them, many friends com­fortles, many chrldren harbourles, many seruants mai­sterles, and many creditouers moneylesse by the death of men, I will say nothing, that the godly may and ought to mourne for their friends that are dead, as Abraham for Sara,1. The. 4 13. Iacob for Rahel, the Iebusites for Saul, Mary and Martha for Lazarus: and the Apostle willeth vs to mourne, but with this clause, not as men without hope. Therefore the vse of this doctrine is, with pacient & bro­therly loue to beare with the weaknes of thē which seem in our conceipts to weepe more for their husbands and wiues, children and friends, than we thinke needfull. It is their weakenes, and what knowe we, if the like burthen were on our backs that we should not be pressed downe vnder it like them? Let vs therefore consider with our selues least wee also bee tempted, and helpe them with brotherly kindnes, not increse it with daily murmurings: that which is to day their sinne, to morrowe may bee our wickednes.

But the hand. In those wordes she gathereth patience for the remedy of her own griefe, & sheweth howsoeuer she is afflicted, yet she is not ignorant, that as the show­ers come from the cloudes, so her afflictions from the Lord: his hand that wrought her felicity, hath also brought her to misery, her ease is her patience, her weakenes is her sorrow, her comfort, that God with whom is mercy hath wounded her heart.

The hand of the Lord is taken in the scriptures many wayes, but generally it signifieth the meanes whereby he accomplisheth his counsell, and is referred eyther to his mercy and fauour; as when it is said, the hand of the Lord was with Iohn Baptist,Luk. 1.66 or els to his iudgements, pu­nishement or chastisement, so the hand of the Lord was [Page 49] against the Israelites when they had forsaken him and serued Baalim.Iud. 2, 15 So when the Arke of God was in the house of Dagon the god or idoll of the Philistines, the Lorde ouerthrewe their god, cut of his hands and head, and smote the Priests with Emerods, then they confessed the hand of God to be sore against them:1. Sam. 5.7. so in this place it is taken for his chastisement or correctiō vpon Naomi. Out of the which we note many profitable doctrines.

First, that all our afflictions come from the Lord, that he might chastise his owne and confounde the vngodly. Reade but the 34. & 36 Chapter of Iob; most excellent­ly intreating of this matter, wherein is shewed that ney­ther the godly escape, nor the wicked goe scot-free. This is the confession of Moses, to terrifie the Israelites,Deut. 31 18 of Io­suah to keepe them in obedience, and of Dauid a man more exercised in trouble then all the world beside.Ios. 24, 20 This must we accompt with ourselues in all our miseries,Psal. 1 19 71 we are robbed by theeues, spoiled by murtherers, stroke by bruite beastes, reproched by slaunderers, euill intreated by the worlde, hurte by our enemies, sustaine the losse of our goodes, the daunger of our health, and are op­pressed with sickenesse: surely in all these thinges say; The Lorde gaue, and the Lorde hath taken away, euen as it hath pleased the Lorde, so commeth thinges to passe. But men will say, we knowe it well ynough alreadie, & we confesse it. And doe you knowe and confesse, and will you not practise? A man being sicke, at the begin­ning neuer thinketh on the Lorde, but posteth to the Physition for counsell, without crauing the forgiuenesse of his sinnes, the cause of his sicknesse: yet you say, God hath sent it and laide vpon vs, as if the Lorde sendeth sickenesse to helpe the Physition to money; for with him you agree for his paynes and cunnning, but with the Lorde you agree not for your owne paynes which you endure. But you will say, we find ease by medicines, & our sickenesse is a bated; I aunswere, so the Lord suffreth witches and coniurers, to tell them that come vnto thē, the things they desire, yet you will not say, they are guilt­lesse. I speake nothing against the excellent and com­mendable profession of Physicke, but rather for the com­mendation [Page 50] of it, seeing God so accepteth it, as that thereby he seemeth to salue vp the sinnes of many, doing away their paynes, and also to giue them longer time of repentance. But this I wish both in this & in all other miseries of mankinde: that first we purge our conscien­ces from notorious crimes, and then the Lorde will stay his hande from striking our hearts from wauering, our goodes from wasting, our bodies from pining, and our soules from euerlasting dying.

Secondly, by this we note, whence it commeth, that the godly are so patient in all their tribulations; euen frō this consideration, that the Lordes hand afflicteth them. This is worthie to bee noted, in the example of Dauid, when Shemei cursed him,2. Sam. 16.10.11.12.13. Abishai standing by, wisheth Dauid to punishe him: but Dauid answereth him, what haue I to doe with you yee sonnes of Zeruiah, hee cur­seth, because the Lorde hath bidden him to curse me: as if he had sayde, I may punish the Lord as wel as Shemei. The very like did Iob aunswere his wife, when she would haue him curse God and dye. Thou speakest like a foo­lish woman,Iob. 2.10. what? shall we receiue good at the hands of God and not euill: as if he had sayd, wee are bounde to receiue euill at the hand of God, as well as good: & if we receiue the one with blessing, let vs not curse him for the other. This was it that made the Apostles to re­ioyce that they were accompted worthy to suffer for the name of Christ: and this must sincke into our ignoraunt and rebellious heartes,Act. 4.3. that we may learne at the first to humble our selues, least as wee now suffer for sinne, so anone we be punished for impatiencie. The patient a­biding of the righteous, auaileth much in the sight of the Lorde: men thinke they be forgotten, if they bee a little afflicted, and crie out like desperate persons, Lord, Lord, but they neuer pray for patience, but all for deliuerance. Oh howe excellent is this example of Naomi, which be­ing in many miseries in a straunge countrey, hauing bu­ried husbandes and sonnes, being now to departe from her acquaintaunce, to take a tedious iourney into her owne countrey, poore, wearie and desolate, yet all her woordes are these: The hand of the Lorde is gone out [Page 51] against mee: as if she had said, hee that gaue them tooke them, and he that tooke them, lefte me patience. Thus must we stay our mindes on the worke of the Lorde, as the Arke was stayed by the Priestes in the middest of the riuer Iordan, which made the waters to flie backe,Ios. 3.16.17. till all the children of Israel were passed thorow: euen so the the floudes of great troubles shall not ouerthrowe vs, if we stay our minds on the hand of the Lorde, and safely escape the dangerous destruction of worldly affliction.

Then they lift. Now cōmeth the effect of this cōmunica­tion, wherein is shewed how sorrowfully these daughters tooke it, & yet diuersly minded, for Horpah notwithstan­ding her gentle proffers to her mother in law, her bitter teares & pitiful lamenting, yet she taketh her leaue with a sweet kisse, & returneth back to her idolatrous friends. Naomi vsed no perswasions but worldly reasons, taken from marriage, to perswade thē both: she seeth her sister remaine constant, & she that euen nowe for the loue of people & mother in law would goe as far as the farthest, now for the cogitation of a heathē husband, forsaketh both God, people, mother and sister. Who would haue thought that Horpah which bid her friends farewell, her countrey adieu, her kindred forsake, & idolatry abhorre, would thus cowardly (as I may tearme it) flie back again in hope of a husband. But yet we see she doeth, and out of her example we may note many thinges.

First, that the world & carnal reasons are feareful hin­derances vnto vs in Religion. We see this woman, how doth she fall away from God, his people, all the Church that she knewe, her mother and sister? We knowe, how many being sent for to the great Mans supper; which is the Lorde, they excused their absence, one for his farme, another for his oxen, another for his wife,Iam. 4.4. as Horpah do­eth for her husbande: What shall I say? the loue of the worlde is the hatred of God: and Iohn saith,Ioh. 2.15. Loue not the world, nor the thinges of the world, for he that lo­ueth the worlde, the loue of the Father is not in him. And Christ sayth, Whosoeuer commeth to me and ha­teth not father and mother, and wife and children,Luk. 19.26. is not worthie of mee. Where are nowe our naturalles, that woulde be professors, but their friends will not let them, [Page 52] they woulde be Christians, but their wiues will not a­gree to them, this yeere, they will be worldlings, and the next yeere when they haue ouercome their businesse, if they haue any leasure they will heare the word preached; Oh daungerous delayes of subtill Sathan, studying by the worlde, to drawe men from God, they lye like slug­gardes; in winter it is too cold, in sommer it is too hotte to worke, so they in their youth, will be religious when they are olde, beeing in age when they bee riche, being rich, they waxe harder and harder, and so continue till the day of their damnation.

Secondly, by this we may gather howe farre an hypo­crite or an infidell may goe in Religion. Horpah forsa­keth her owne people, for the loue of God his people, she weepeth and cryeth, when it is but mentioned vn­to her that shee woulde departe, shee trauaileth on the way towardes the countrey▪ of God his people; and in this her iourney, for a fewe worldly reasons, she turneth backe againe, though as it may seeme with a bitter heart. Euen so hypocrites may forsake the worlde and their friendes, ioyne themselues to God and his people, trauaile and profite in Religion towardes the heauenly Ierusalem, bee readie to weepe with them that weepe, and lament with them that lament: and in any good action, set his foote as farre forth as the best: yet, some occasion giuen, eyther for profite or pleasure; feare or daunger, sodainely turneth sayle, and commeth to the worlde againe.Mar. 4.17 18. Euen so sayth our Sauiour of the seede, that is sowen in the 2. and 3. grounde, it taketh roote, it springeth,Ioh. 6.66. and groweth vp, but sodainely the heate of persecution ariseth, or offence taken at the doctrine, which is taught them, or the cares of this life & deceit­fulnesse of riches choake them. By this we learne what to thinke of our softe hearted Christians, many among vs, that will diligently heare, and wring out teares from their moistened braine, at the hearing of God his iudge­mentes thundered and threatned by the Preacher: yet, being gone, will make no conscience of oathes, carding, dicing, tabling, gaming for their neighbors mony, going abroad on the sabboth day to feasts, and beeing sharply [Page 53] reprooued for it, then farewell Religion and profession also.

Thirdely, by this we gather what exceeding kindnes an heathen, an Atheist or an infidell, may shew to them that feare God: Horpah for the loue of godly Naomi, goeth with her on the way, weepeth and kisseth at their departure, so great loue did she beare to her mother in lawe, that had it not bene for one thing, shee had gone thorough with her to her owne people; So wee may see many among vs speake well of Religion, yet they will not go so farre as Bethlehem for it, that is, they will wish they had a preacher, yet they will hardly, eyther on the Sabboth day or weeke daye, stirre one foote from their owne places, to heare a Sermon, so colde is their deuo­tion: but if they giue a poore man a meale of meate, or lende him a little money at his neede, or receiue a Prea­cher for a night, then he is the onely man in the Coun­trey. But oh Lorde, open their eyes, that they may see their curtesie is but light, in regard of their duetie: if for their brethren they would die, it were but their duetie, howe little is it then? that they giue them meat. But they woulde knowe of vs what is the way to be saued;Mat. 19.22 [...] I aun­swere, so woulde the young man in the Gospell, yet when Christ tolde him, he woulde not doe it, but went away sorrowing, euen so these men may outwardly and inwardly in some measure professe kindenesse and hu­militie to be instructed, but alasse their profession is far from true feeling of Christian religion.

Lastly, by this verse we note that as Horpah and her companions are carnally minded, so Ruth and her fel­lowes are spiritually minded, though one be ouerthrow­en with worldly reasons, yet the other remaineth inuin­cible in her first pretended purpose. So that here is an image of a Congregation, where all heare, and yet there is a difference of hearing in one and the same Company: one parte with profite, another with disprofite, one to their health, another to their sickenesse, to some the sa­uour of life vnto life, to other, the sauour of death vnto death. Yet blessed be God, that hath no earth so barren, but it bringeth forth some fruite, no people so rude, but [Page 54] there are some sanctified persons among them, which will not be drawne away till death: no battell so cruell, but some escape with life. If the Pharises will not be­leeue in Christ,Act. 17.34. yet the poore people that knowe not the lawe will receiue him for the Messiah. Among the moc­kers at Athens, Paul receiued some fruite of his labours, and the Gospell was neuer preached in any countrey, but it gayned some. This teacheth vs to follow the example of Ruth and we shall haue the rewarde of Ruth: sticke to the Lorde, and to the faithfull, with purpose of heart, let not the vaine glittering pleasure, of pleasaunt pastime or profite, drawe vs from the hope of our euerlasting blessednesse. The time is but shorte wee haue to spende, the labour easie if we willingly endure it, the profite e­uerlasting if we continue to the ende. This is the victo­rie that ouercommeth the world,1. Ioh: 5.4 euen our Faith: for to him that beleeueth are all thinges possible: Let vs there­fore heare the worde with diligence, that our fayth may be strengthened, beleeue with assurance, that our soules may be iustified, and stand fast in the tryall of this world, that bodie and soule may be crowned: for blessed are they that endure to the ende, And thus much of this conference or communication, and the effecte thereof. Novve let vs giue thankes to God for that vvhich hath bene spoken.

The thirde Lecture.

Ruth. cap. 1. Vers. 15.16.17.

15. And Naomi saide, beholde, thy sister in lawe is gone backe to her people and to her gods, returne thou after thy sister in lawe.

16. And Ruth answered, intreate me not to leaue thee, nor to depart from thee, for whither thou goest I will goe, and where thou dwellest I will dwell, thy people shall be my peo­ple, and thy God my God.

17. Where thou dyest, will I dye, and there will I be buried, the Lord do so vnto me and more also, if ought but death [Page 55] departe thee and me.

IN these wordes the holy Ghost decla­reth vnto vs, the conference had betweene Naomi and Ruth; after the departure of Horpah, wherein Naomi ceaseth not throughly to trie and examine the minde of Ruth, for what cause shee woulde goe with her; the wordes containe in them 2. partes. The first is the per­swasion of Naomi in the 15. verse, to make Ruth to re­turne by the example of her sister. The second is the answere of Ruth, in the two next verses, consisting of two partes: the first is the petition shee maketh to her mother, in these words, Intreat me not to leaue thee, &c.: which she amplifieth by the resolution of her minde in the next wordes. First, that for her life she would dvvell vvith her, and goe vvith her, Secondly for her profession, her people and God shoulde be Naomies. Thirdly for her death, that she vvould die and be buried vvith her. The last part of this aunsvvere of Ruth, is the confirmation of it by an oth, in these wordes; the Lorde doe so vnto me, and more also, if ought but death depart thee and me.

Beholde thy sister is returned; Novv Naomi goeth for­ward to deale with Ruth alone, for the Castle may seeme almost wonne, where one halfe of the souldiers are ouer­come; the vnitie betweene these two sisters being brokē, and Horpah being departed, what was poore Ruth able to doe alone, surely this was a greater discouragement vnto her then any she had yet, namely; that her sister be­ing departed, shee should lay before her her sisters ex­ample to drawe her likewise to fall. And truely thus the Spirite of God dealeth most times,Mar▪ 10:13. with those that labour to come vnto him, setting some in the way like the Disciples which forbadde young children to come vnto Christ, and as the prease of people,Mar. 3.4.5 kept the poore man diseased of the palsy from comming to our Saui­our: euen so many scandals, stumbling▪ blockes, lettes, interruptions and hinderances come between the godly & Christ, as did betweene Naomi and Ruth.

But here we note, that the examples of our kindred, and especially of those that seemed any thing in Religi­on, [Page 56] are dangerous argumentes to drawe vs from Christ. Wee see in this place Naomi taketh not example of one vngodly sister to draw away the other: which when our Sauiour forelawe, he gaue this commaundement, that for his sake we must forsake both father and mother,Mat. 10.34, 35. bro­ther and sister, wife & children, or else we are not wor­thie of him.Luc. 9. 60, And in another place, one desiring of him but a little space to burie his father, he saide vnto him, let the dead burie their dead. This is a verie profitable doctrine for these dayes, wherein men are thus discou­raged from Religion, for feare of their friendes, for now Satan stirreth vp one brother against another, to hinder them from hearing the sauing worde of God, now they crie out against vs, Are you wiser then your forefathers? Hath not all thy friendes before thee beleeued on this wife? And wilt thou be singular? And surely beloued, we knowe it is the greatest argument, that popish atheists haue, their auncestours, fathers & mothers, their ma­sters and mistresses, haue misliked this preaching, and these new doctrines, wherein many repose their greatest felicitie, and God send vs (saye they) to liue no worse then they did, and to die no more blessed then they. But woulde you so rather be followers of your popish and ignoraunt predecessours, then of the doctrine of Christ and his Apostles reueiled in his worde: this is to builde your selues vpon another foundation, which when the fire commeth, will vtterly consume it. But they say, are all our predecessours damned which did as we doe? to whome I may well aunswere, How doe you know that all your fathers were of your mindes, but wee are not in God his place, to iudge and araigne them: but say with the Apostle, The time of this ignoraunce did not God regard, but nowe hee admonisheth all men euery where to repent: Because hee hath appointed a day to iudge the world in righteousnesse.Act. 17.30.31 So that if God seeme not to regarde it, why shoulde we stande vpon it. And seeing now the trumpet of the Gospell is sounded by the Lordes Ministers, let vs not with Marie lament ouer the graues of the dead: But leauing them at their rest, trudge & trauaile to the mount of the Lord, that of him [Page 57] we may freely receiue that which many kings & prophetes could neuer obtain.Mat. 17.6. Though Moses went not into the land of Canaan, yet he saw it, so it may be the Lord let our pre­decessors see the light of ye gospel, though they could not in­ioy it. But as Peter & Iohn wer with Christ whē he was trās­figured & saw his kingdom, yet could not enioy the con­tinuall presence of his glory, but beeing warned of Christ, tolde it to no man: so many godly in time of darknesse not onely saw but imbraced the trueth, which it may be is for­gotten of their graceles posterity. Let the parents eate the sowre grapes, shal the childrens teeth be set an edge? if they made cakes to the host of heauen, shal we worship the sun & the moone? what discredite is it to a blinde father that hath a son well sighted? no more is it to idolaters, whose children are the appointed heires of the lande of Canaan. Let vs abide with him that hath the wordes of eternall life;Ioh. 6:68 & as the wealth of our parentes is deare vnto vs, yet many thousand times more dearer is the health of our soules.

Secondly by this we note, that to sticke by our frendes & to go with them from the Lord, is to commit idolatry, for Naomi saith, Thy sister is gone to her people, and to her Gods: as if she had said, indeed for kindredssake she is gone backe, but it is vnto idols & false Gods. Yea & more also, vnto de­uilles, this is a worthy lesson for our naturals to learne, who will forsake gospel, church, prayer & preaching, some for the loue of their wiues to keepe them company at home, when God calleth for them in one congregation or other, some their idolatrous frendes which are notable recusants, yet because they should thinke well of thē, they will falsifie their faith to the Lorde & be vniust in his worke, that they may please thē with their present company: some are hin­dred by their profite, some by vnlawfull gaming, and ma­ny by bare idlenes. Thus men make gods, some of their people, some of their wiues, some of their popishe frends, some of their profit, some of their pleasures, and some of their idlenes, & few or none are to be found, that are both able & willing to follow Christ when he calleth thē,Luc. 19. [...].6. as litle Zacheus did, but euery one hath some excuse to keep them from the Lords supper, who shal neuer tast of his heauenly pleasures, seeing they mind earthly things, making their [Page 58] glory their shame, their bely their God, let their end be dam­nation. But oh my beloued, let vs be warned by the danger: of others, whē Peter rebuked Christ & bid him fauor him­selfe,Mar. 8.23 Christ rebuked him & called him sathan: euē so whē our deerest frendes would haue vs be slacke in preaching, & fauour our bodies, come to the church seldome & make no toile of it, agree with the most in religion, or rather in worldlines, & so shal we haue fauour, aspire to the greatest promotions, for there is greatest profit, & finally take plea­sure in vnlawfull things, let vs say, come behind vs sathan. For it is not our frend, but our enimy sathan, that thus alu­reth vs with the baite of pleasure, ease, and profite, that wee might hang on the hooke of perpetuall perdition. Then seeing we haue espied his pollicy, discouered his deceipt, & tried the discommodityes that ensue his obedience, let vs innocent children once burned dread the fire, and as Iacob said by his own sons Simeon & Leui, My soule come not into their habitation, so let vs say to our derest frends when their counsell & a good conscience cannot stand together, better breake the league of frenshippe betweene vs, then suffer the shipwark of a pretious & peaceable conscience. The wisest Salomon by hearkning to his wiues, disobeyed the Lord, & it cost him ten tribes of his kingdome: if such greene peeces be destroyed, what shall become of the rotte & feare:1. Kin. 11.2 therfore if angels from heauen must not be heard, much lesse deuils frō hell drawing vs away from following the trueth by the mouth of our dearest & nearest frendes, though it were by your wiues that lye in your bosomes. Therfore let vs take vnto vs the whole armour of God, that we may stand fast in the day of battell: better neuer run, ex­cept we obtain the price, better neuer to haue known God or his Gospell, then now to fall away from him againe.

But Ruth said, intreat mee not: This is the first part of the answere of Ruth, to the argument of her mother, & it is her petition with the reason of it: wherein she protesteth that it is better vnto her, not to bee intreated to depart, or once to haue it motioned, or mentioned to go frō hir, for her reso­lution is, that neither the troubles or trauailes of life could separate her, neither the sorrowes of death or desolation of the graue shoulde depriue her of Naomies company, for [Page 59] she saith, Where thou dyest will I dye, and there will I be bu­ried. Out of which I obserue these thinges. First, howe the godly behaue themselues in all tryalls and temptations, namely, that the very thoughts of departing from God and yelding to sin, are very gall and bitternes vnto them, inso­much as they say with Ruth, intreate me not to leaue thee, that is, neuer speake worde to moue me from hearing God his word, to ouerthrow my faith, to turne me to disobedi­ence, to perish my conscience, to hinder my course, or to subuert my profession. A notable example hereof is in Eli­sha, who was intreated by Eliah as here Ruth is by Naomi, First he bid him tarry at Gilgal till he went to Bethel;2. King. 2.2.3.4.5.6. but Elisha said, as the Lorde liueth, & as thy soule liueth, I will not leaue thee nor depart from thee: then they went to Be­thel together, and bid him tary there, for the Lord sendeth him to Iericho: but Elisha answered, as the Lord liueth & as thy soule liueth, I will not leaue thee nor departe from thee; then they went to Iericho, & Eliah bid him tary there till he went to Iericho, and Eliah bid him tarrie there till hee went to meete the Lorde at Iordan. Elisha aunswered as he did before: for Eliah foresee, that if he went not with Eliah, he shoulde haue no benefite by his seruice, so if we a­bide not the obiections of our friends, the reporches of our enemies, the intisements of the world, & the persuasions of our owne fathers and mothers that are against vs in reli­gion, we shall loose al that we haue done before, yea though they shoulde say as Rabsakeh sayd to the men of Ezechia. The Lord hath sent vs to speake vnto you. But many will say, if profane worldlings shuld discourage vs in religiō, & those yt are open contemners shuld perswade vs from it, thē we could abide it, but it goeth nie vs whē our own wiues or husbands, fathers or mothers, brethren & sisters, compani­ons & acquaintāce, shal try vs so narowly. But marke dear­ly beloued, thou art not alone, Ruth was thus handled by Naomi her deare mother in law, for whose sake she had de­parted from kindred & country, yet she trieth, molesteth, & vexeth her; yet by the sauing grace of God his assisting spirit, in the end she acquiteth her selfe, like a woman of strength in the Lords quarel: for the Lord for our farther triall doth not only proue vs in the lest, but in the greatest afflictions. [Page 60] The Israelits cared but little for the philistins, had they not had giants among them, so the Lord will bring crosses like armed men to dismay vs, that our valor and courage may be knowne, Iob had first one herd taken away and then an other, in the end his children crushed to death, and then he was strangely visited in his own body, but hauing only one comfort in al the world left, his wife, she bid him curse God & die. But some say, we would willingly be professors, but the preachers themselues tell vs how we must be mortified;2, Cor.5.20 & they cal vs in their sermons wretches, & cursed creatures, these hard words hinder vs, if they spoke faire vnto vs & cri­ed mercy,Mar. 8.23 mercy, we would with more dilligence frequent their exercise.Mat. 15.23.24 I answere, if they speake in God his name whose embassadours they are, cannot you beare it for his sake: they are not commō persons in that place, but supply Christs roome: now Christ called his disciples a faithles ge­neration, he called Peter sathan, & a poore woman he cal­led dog, when she came vnto him. How did he deale with king Herod, and with the Pharisees, euery man knoweth, & and are you better then these? Paul called the Galathians folish, was it not to make them wise, that therby he might draw them to the truth, they had forsaken? euen so the mi­nisters of Christ must handle this rough world, setting it out by the titles, that by the name they may gesse of the na­ture. If the rich man promise peace to his soule in the mul­titude of his possessions, shal not the Lord cal him fool for his labor?Luk. 12.20 if all the world follow the prince that raigneth in the aire, shall not we say that they bee without God, and so without saluation? Doth not the Lord chasten vs in this world yt we shuld not be condēned in the world to come? Are not seruants contented to bear hard words at the hāds of their masters, because they receiue wages of them? euen so suffer God his ministers to speake the worst they can of you, yet I assure you, there is no faithfull preacher that will speake, so basely of the notablest wicked person that is, but he speaketh & thinketh a thousand times more basely of himself. Beare with them therefore, you are children & in­fants in religion, not able to speake, they speake for you to the Lord in as humble manner as may be:1. Pet. 5.5. knowing that the Lord resisteth the proud and giueth grace to the hum­ble [Page 61] and meeke:Luc. 16.18 19 the prodigal son by speaking most vilely of himselfe, purchased his fathers fauour: Euen so these hard speeches of our selues, and other penitent sinners, are as faithfull messengers to reconcile vs vnto God. Secondly, by this wee note, how we must be inabled to encounter or re­sist the examples of others, that are laid against vs to draw vs frō God: euen as Ruth doth in this place. Naomi telleth her, Horpah is turned away, and therefore shee must also. Ruth answereth, Where thou dwellest I will dwell: as if shee had said; if thou turne backe, I will turne backe also, but I know thy constancy is such as thou wilt neuer yeld, there­fore all the examples of my slippery sister, and fearefull fal­awaies in the world shal neuer moue me: it is thy constancy that I looke vpon & nothing els, which is as a safe ship for me to saile in through the waues of my vnstedfast minde: so that by this you perceiue, how she opposeth the stedfast­nes of her mother, against the backsliding of her sister, de­pending vpon the surest hold, not vpon a broken staffe. E­uen so must we against the examples of vngodly ruffians set the examples of sober minded. Match the world and Christ together, what shall the world get, If it say, be igno­rant, the other saith if the gospel be hid it is to them that be lost: if it say folow the ways of thy own hart, the other saith, for this thou shalt come to iudgment: if the world say bee couetous & inrich thy self by gaming, cosning, carding, di­sing, buying, & selling, the other saith, such shal not inherit God his kingdome: if the world say, seeke honor, the church saith, it is vanity: if it say, esteem best of thy selfe, the other saith, thinke better of another: if it wish thee prosperity, the church saith, rather suffer aduersity with God his children, then to enioy the pleasures of sin for a season. So the flesh lusteth against the spirit, and the spirit against the flesh: if thou be tempted to insidelity, remember Abraham that be­leeued in hope; vnder hope, and beyond hope: if to inconti­nency, remember Ioseph the mirror of chastitie: if to impa­tiency, thinke vpon Iob, if to vniust dealing, remember Ia­cob: if to idlenes, think on the pismire: if to drunkennesse, remember what Dauid did with the water of the well of Bethleem. This is vsual in the scripture to exhort by exam­ples, Peter wisheth godly women to looke vpon Sara her o­bedience,1. Pet. 3. 6. Iam. 5. 10 Iames willeth the poore in his dayes to take the [Page 62] prophets for an example of patiēce. Paul exhorteth the Co­rinthians to liberality,2. Cor.8.23 4. by the example of the Macedonians: euen so on the contrary, threatnings are denounced by the example of others, as we may often read in the Gospel. The Lord saith, the Queene of Sheba shall rise in iudgment a­gainst the nation of the Iewes which came to heare the wis­dome of Salomon, likewise he prouoketh them by the exā ­ple of the publicans & harlots, telling them, they shall bee preferred in the kingdome of God,Mat. 25. 1 12 & I thinke there is none so simple but they know they ought rather to followe the wise than the foolish virgines. But some will say, now the world is altogether corrupted, & the most part is the worst part, therfore they must needs follow their manners and be defiled. To whom I answere, if thou were in a litle bark vp­on the greatest sea, & sawest a thousand mighty waues a­bout thee, like huge mountaines, woldest thou forsake thy litle barke which is alone, & leap into the middest among the waues, because they are many? so thou shouldest worke thy own destruction: euē so, wilt thou forsake the maners, life, & company of a few godly persons, with whom is safe­ty, to wallow in the millions of worldly men with whom is no peace, but is like the raging sea yt cannot rest? shalt not thou be tossed with them, I will not say troubled, but euer­lastingly confounded? I grant we should liue by precept & not by example, but seeing we must needs see the Gospell, before we beleeue it, let vs looke on the liues of the purest & fewest among vs, & ioine our selues to them, as Noah to his arke, that the water flouds of euerlasting destruction o­uerwhelme vs not in eternall damnation.

Thy God. By these wordes it may seeme that Ruth is not so wel grounded in the knowledge of God as she ought to be, in that she dependeth vpon her mother, in saying, thy God is my God, as if she had said: if thou worship the true God, so wil I, if thou be an idolater, so wil I, if thou turne back­ward, so will I, if thou go forward, so wil I. But I take it far otherwise, that these words proceed frō a hart fully groun­ded vpon the truth: as if she had said, I know Naomi, thou wilt neuer worship any Gods but the true God, thou art constant in that which thy selfe hast taught mee, I remaine stedfast in that which I learned of thee, and therefore I can neuer forsake thee. The which interpretation is confirm­ed [Page 63] by the wordes that follow, Thy people my people: who were Naomies people but the Iewes which alwayes wor­shipped the true God, so that if Naomi could change her birth, parentage, people, and country, then also in the mind of Ruth she could change her God, and as shee was persua­ded, she knew her people, so she knew her God, and as she thought, she could not change her people, so she conceiued she wold neuer alter her worship: so that these words pro­ceed of a stedfast persuasion in the knowledge of God, and an assured hope of her mothers continuance.Dan. 3.29. Euen as whē the king of Babel calleth the almighty by the name of the God of Shadrach,Dan. 6.26. Meshach, & Abednego, was persuaded he was the true God, by ye miraculous deliuery of those his ser­uants frō the f [...]ry furnace. And as the king of Media called him by the name of Daniels God, because he had deliuered him frō the hungry lions: euen so Ruth called the true God by the name of Naomies God, because she was instructed by her. But some wil say, is it not lawful for vs to depend v­on our fathers or elder frends in religion or to beleeue as the church or as catholique men beleeue? I answere, if the question bee made of the necessary pointes to saluation, as the knowledge of the trinitie, the worke of our redemption with such like, it is by no meanes lawfull for vs to depend vpon men, though they be the chiefest in knowledge, and the greatest in authority in al the world, if they teach it ne­uer so truly yet we must haue recourse to the word of God.1. Cor. 4.16 For Paul wished the Corinthes that they should be follow­ers of him as he was of God, as if he had said,Act. 17.11 where I agree with God and his word, consent with me, where I disagree, dissent from me. We know what commendation the Lord giueth the Iewes of Berea, which sought the scriptures dayly, whither those thinges were so or not,Gal. 2.11 [...] which were taught by Paule and Silas: we know how Paul withstood Peter to his face, who was a piller of the church and a more ancient Apostle then him selfe, yet hee was faulty: and to conclude, we must receiue the Gospell as from God the onely author of it, not from man, least we make the prea­ching of the corsse of none effect: it is farre surer to send vs to the fountaines of the written word of God, then to the braines of the best learned in the world. Therfore the con­clusion is, that we must not in the foundation of religion [Page 64] depend vpon men or angels, though we were neuer so tru­ly taught by them, but must referre our faith and the cre­dit therof, to the onely written word of God, But some wil say? had Ruth this word of God, or did Naomi cary it with her into the land of Moab. I answere that it is very likely they had, for the Iewes at this day haue the old testament with them in all nations: secondly, if they had not, yet the Lorde by his spirite did persuade the heart of Ruth of the truth of those things which Naomi had taught her, so did he perswade his church when there was no word written, for the space of aboue two thousand, yeres: so doth he at this day keepe his church among infidells, where is neither preaching, word nor sacraments, yet not one of them is lost. But if any say, let vs then forsake the written word of God and attend to these reuelations or priuate instructions of the holy ghost, I answere, so the Iewes when they came in­to the land of Canaan, might haue eate no meate tyll the Lord raigned downe more manna vpon them: surely then they had all starued many thousand yeares ago: euen so if we looke for such extraordinary illuminations, & forsake ye, present food of our souls, God his writtē word preached among vs, the other being ceased, we shal iustly be condem­ned as the murderers and slaughterslaues of our owne de­struction, Let vs therfore take heede to God, not to men, ground our faith vpon his word, not on humane, giftes at­tend to the voice of Christ speaking by his ministers to the ears of ye body, not waiting for extraordinary illuminatiōs: if we want this means, labor for it as a pearle worth all our marchants substance, yea a treasure greater then all the world. But of lighter pointes of religion, if we receiue any thing of men who in one point haue diuers iudgments, let vs learne to examine the reasons of all, and being proued by prayer & peace of conscience leane to the best: neither doubting to depend vppon men or the credit of the truth, but to the word. Where wee note many things, what great care ought parēts, magistrats, ministers & prechers, to haue ouer their children people & subiects, for their instruction, seeing as Ruth had truly learned of her mother in law that did she constantly defend, namely the worship of the one­ly one God, If Naomi had peruerted her from on heathe­nisme to another, it is very likly she wold haue abode by it [Page 65] but being instructed in the trueth, and sealed by the holy spirite of promise, shee doth carefully maintaine it,Eph: 1:13. giuing vs thereby to vnderstand how inestimable is the benefite of good education, and first, training vp in religion. And ought not this to bee deare vnto vs, that watch ouer the soules of our people and children, who by vs beeing rightlie grounded in the foundation of christian religion, maye happely growe vp, like to glo­rious oliues for the church and commonwealth. Wee read when Laban swore by his false gods, then Iacob swore by the feare of his father Izaac;Gen. 31.53. so excellent was the instruction giuen him of his father, that in the pre­sence of idolatrous Laban, for feare nor fauour would he alter his religion: yea it seemed to be fastened in his flesh, that hauing bene twentie yeeres among the ido­latrous Sirians, yet hee had not changed the manner of his oth, the which he lerned of his father. Oh where are these Izaaks in our dayes, which teach their children any religion? indeed men are too careful for their chil­drens temporall wealth, they put them to schooles and vniuersities, to be students at the law, and men of oc­cupations, (which are good) but aske them why they do so, they will answere, that they might haue some thing to liue by heereafter: neuer a word I warrant you of the saluation of their soules, but for that, they will hope in God they say: and thus they compasse sea and land for trifles, but the neuer fading health they least thinke vpon.Gen. 24.42. In times past seruants prayed to the God of their maisters, but in these dayes if they should do so, they must praye eyther to pride, couetousnes, or ignorance: maisters and seruants can sweare by the name of God liberally, but pray sparingly, insomuch as if the life of God consisted in their praiers, they woulde surely mur­der him, they so seldome call vppon him. Oh that this hellish behauiour of maisters and seruantes, could be reduced to the line of God his worde; but nowe they deale with their seruants as the Egiptians did with the Israelits, they look for their tasks and worldly busines, but they neuer exhorte them to sacrrfice to the Lord: nay, they hinder them, and call them idle personnes, if [Page 66] there bee any forwardnes of seruants and children that wayes; truely now is like seruant, like maister; like maide like mistresse, like father like sonne, like mother like daughter, such is the seede such is the haruest, they go from cradles to graues, and from graues to damna­tion, their whole care is for pleasure and wealth, and therefore they haue no part or portion but in this pre­sent life. Yet let the children of Abraham do like Abra­hā, teach their sons,Gen. 18.19 daughters & seruants, the couenant of the Lord, that all their seed & posterity may be bles­sed, both with the temporall & euerlasting promise, for godlines hath the promise of this life and of the life to come.1. Tim. 4.8. Secondly by this we note, the fal of vngodly flat­terers which will outwardly for shew or fauor be godly with the good, & wicked with the profane, they wil in good company temper their speech like good men, they will trudge & trauel to sermons & godly exercises, be­cause it pleaseth some gentleman or other, & will say to thē, thy God my God, your preacher, my preacher, your professiō shalbe my profession, whom you loue I loue, whō you hate I abhor: Of this sort are many ignorant persons, one misliketh our religiō, because some popish frend of his mislike it, some speaks against our gouern­ment, because one or other which gape for the churche liuings speaketh against it: and to say the truth, it is ve­ry lamentable to see, how all religion of many is tur­ned into man pleasing, but these tame beasts will one day come to the slaughter as well as wilde, when it shall be manifested, that the surest & safest way in religion, is to depend on God and not men.

Where thou dyest. Hauing promised her life to bee spent in her mothers company, shee proceedeth to her death, shewing vnto her such perfect frendship as nei­ther the trauailes of life or sorrows of death, could euer abrogate, and she addeth, that euen in that place where Naomi should be buried would Ruth bee enterred: for wee know the ancient custome was to bee buried with the fathers or predecessours, whereof vndoubtedly the cause was, the hope of the resurrecton, that as they were buried so they shuld rise together, to be made partakers [Page 67] of eternal woes, or euerlasting ioyes. And by this we ob­serue, the loue which we owe vnto our fathers & frends must be of such continuance, yt it reach vnto the graue: not only to be here the inheritors of their lands, but also being dead, to giue our bodies to their sepulchres, and the measure of it must be so perfect, that we must be the companions of life & death. And truely such as is the loue of children to their naturall parents, such must bee the peoples to their spritual fathers in Christ. The Gala­thians to pleasure Paul wold haue pulled out their own eies, but men in these daies are so far frō this liberalitie, towards the small number of preaching ministers,1. Cor. 3.15 Gal. 4.14.15 that they wil hardly giue any penny towardes their mainte­nance: they had rather haue their gold then the gospel of Christ, their paltry pigs then preaching: They cry out chargeable, chargeable is the ministery, when they thē ­selues which should pay the tenths, yeld not the twen­tith of their increase, such suing for their right, such tri­ing of customes, such ouerbearing the weake, & finally they would be religious, but ye ministers must be as beg­gers among thē. Who seeth not in many places where they crie out for preachers, and promise largely in their behalfe, yet when the Lord hath sent them, they almost stinke in their presence. I speak plainly I confesse, & yet but the truth: & moreouer, they are not onely poorely prouided for, but euery base person, pesant, & pot cō ­panion, are suffered to crow ouer thē & cry out against thē. Thus Chirst was before, & yet like vs, contemned of the brauest & reuiled of the basest: the world I see is no changling, although many hundred ages haue passed since, yet the maners thereof remaine, it agreeth in no­thing saue onely to persecute Christ: and seeing we are sent forth as a silly lambes among ten thousand wolūs, and as men borne out of due time, although our calling be despised, our labor vnprofitable, & we made laugh­ing stocks, yet our pains will be rewarded, our offences pardoned, we crowned, & they euerlastingly confoun­ded. So let God. Last of all, that shee might be no more molested by her mother in law, she confirmeth the reso­lution of her mind by an oth, in these words, So let God [Page 68] do vnto me, and more also if ought but death do sepa­rate thee and mee: which is an vsuall manner of swear­ing in the scripture,1. Sam. 25.22. as we reade of Dauid how he swore he woulde bee reuenged of the churlish Nabal, for the vncourteous message he returned him by his seruants, and is vsed by all the godly in the olde Testament, and indeede it doth most notably describe the nature of an othe, for it is thus much in effect, I pray God confound mee if I speake not this with purpose of heart: out of the which wee note many thinges most profitable. First that in euery oath wee curse our owne soules, if we pub­lishe not the truth, or performe not that which we pro­mise: as if euerie time we sweare wee shoulde saie, The Lord confound mee bodie and soule with sathan and his angelles, if this bee not so. Oh that our othe-mon­gers & common swearers in our daies, wold remember or vnderstand this, that wheras in their daies they haue sworne many milions of times, so many curses & dam­nations, they haue wished to themselues, the very con­sideration wherof would make them as gulitie in their own consciences as euer Cain was for killing a man, or Iudas for betraying the Lord of glory: they haue with their arrowes of blasphemy shotte thorough & boared the Lord to the very neerest place of his life, for euerie trifle. And truly as the common Inne is knowen by his signe, and the black Moore by his skin, euen so is an atheist and carnal man by his othe. We shal talke with honest worldly men,Leuit 24.23 who at euery worde or sentence, will breake foorth into most horrible swearing vppon no occasion, if they be rebuked they waxe much worse. We read of an Egiptian Israelite that blasphemed, and was by God his owne commaundement stoned to death. How if this law were put in practise among vs? where woulde the gallant companions, which will sweare by all the colours of the moone,Num. 1.46 become? would not they crye out to the hills to couer them, and to the rocks to fal vpon them? was it not strange, that among sixe hundred thousand men which were able to beare armes, with olde men women and children almost in­numerable there shuld be found but one man that had [Page 69] blasphemed, or taken God his dreadfull name in vaine and he must be stoned? But among vs, if so many chosen men were taken, my life for it, there shall not be found among euery hundred ten persons which are not com­mon blasphemers. Oh Lord, how doth thy mercy stay the heauens from powring downe stones vppon vs; as they did vppon the Cananits.Iud: 10.1 [...] There is not now a child in the streets, if he be able to speake, but he murmureth an oth, onely excepted some few which haue godly pa­rents: there is not a woman eyther mayde or wife, some few excepted, which doth not dayly increase their curse by their continuall blasphemies: may wee not now say? Lord what is man that thou visitest him, or the son of man that thou so regardest him. Truly the most folow the counsell of Iobs wife, they curse God and dye, a god­ly martir required to curse christ and hee should liue, answeared, seuentie yeres haue I serued him & yet hee neuer did mee any hurt, why then should I curse him. And I pray you what hurt hath the Lorde done vnto you, that you thus blaspheme his honour, curse your owne soules, rebell against his lawes and sweare many hundred times oftener then you eate or drinke: surelie the disease of leprosie was contagious, and whosoeuer had it was excluded from the congregation, how much more ought this poyson of swearing and swearers, to be cut of from the society of God and men? And surely now helpe O ye Gods of the earth, I meane you magi­strats and men of authority, this knot will neuer be vn­loosed except you draw out your swords and strike it a sunder: though you would giue them all your poses­sions, & steale away their swearing as Rahel stole her fathers idols, yet they will sweare by false Gods still as Laban did; that is, they must etiher dy, or the wrath of God must be powred downe vppon vs for euer, for his curse shal neuer departe from the house of the swearer.Esay. 9.3 And if you helpe not to cure this euill, the Lord shall curse both you and them with euerlasting plagues. Hee crieth and saith, whome shall I send? the ministers haue said they will go; yea, they haue told Iacob his sin and Israel his transgression, and England his swearing also, [Page 70] but they are come again with Ieremie, vnto you O prin­ces, publish you the decree, that whosoeuer sweareth by the name of God rashly, hee should be cut off from the people, and his house sowed with salt, neuer to be buil­ded againe. Secondly, by this we obserue, that it is not lawful to sweare but only by the name of God, for Ruth sayth so, And so let God do vnto me, and more also She cal­leth not heauen and earth to record, or any other thing, saue only he which is able to punish or els to pardon, & knoweth the secrets of euery mans hart. Wherby we are taught, that it is sacriledge in God his sight to sweare by our faith or troth, our honour or honestye, bread or drinke, or anie thing else. Many think they auoid swea­ring verye cleanly, if they sweare by anie of these, not knowing that he that sweareth by the gold, sweareth by the temple, & he that sweareth by the temple, sweareth by him that sitteth thereon: euen so he that sweareth by his faith, sweareth by Christ (for faith is no faith without Christ) & he that sweareth by the sonne, sweareth by the father and the holy Ghost. Therefore dearely beloued, let vs frame our tongs to honour, not to dishonour God, to glorifie, not to defame his name. For if he that toucheth his Saintes, toucheth the apple of his eie, what doth hee which thrusteth at his name, which is dearer vnto him than heauen and earth? Surely the Lord will not holde him guiltlesse, but as he hath not pittyed the Lorde in tearing him with oaths, no more shall the Lord shew a­nie mercie to his soule from punishing it in hell.

Lastly, by these wordes of Ruth wee obserue, that an oath must be the last thing we produce in the testimo­nie of any truth. Shee denieth her mother once, and the second time, when her sister went awaie, but nowe the third time, after solemne protestation made, she addeth an oath, as the last refuge and end of all controuersie. A­gainst this do all the former offend, which will not tary till the last, but euen at the first rap out their oathes, as fast as a brauling dog his barking, swearing through cu­stome to truth and falsehood, making no difference be­tweene waightie matters and idle toies, especially in ga­ming, playing, hunting, chiding, and such like, they spit [Page 71] out their poison against God himself, neither sparing the wounds, bloud, hart, death, and nailes of the Lord, rent­ing him worse being in heauen, than the Iewes did vpon the crosse. But let Ruth and her companions teach ten thousand of them, with what reuerence they must vse the holy name of God: shee had not bin past ten yeeres with a godly woman, but she had learned her religion, both of faith and manners, for in this she vttereth both: but we haue a great many both men & women, which haue had twentie and thirtie a peece, not with one, but with a whole church of godly persons, and yet they haue got neither faith nor maners from them, they can easi­ly giue them leaue to practise religion, but themselues wallowe in pleasure. But bee not deceiued, God is not mocked, when he beginneth hee will make an end, and consume your viperous tongues and beastly heartes, as the fountain of this mischiefe in the fire of hell. We are as importunate on you as the blind men of Iericho, the more we are rebuked, the more we cry vnto you, let not our countrie bee cursed, our prince remoued, our God blasphemed, his Gospell translated from vs, & our souls & bodies euerlastingly plagued, To God let vs giue praise

The fourt Lecture.

Ruth. 1. Verse. 18.19.20.21, 22.

18 When she saw that shee was stedfastly minded to go with her, she left speaking vnto her.

19 So they went forth both vntil they came to Bethleem, & when they came to Bethleem, it was noised of them tho­roughout all the citie, and they sayd, Is not this Naomi?

20 And she answered, Cal me not Naomi, but call me Ma­ra, for the almightie hath giuen me much bitternes.

21 I went out full, and the Lord hath caused me to returne emptie, Why call you me Naomi seeing the Lorde hath humbled me, and the almightie hath brought nice vnto aduersitie.

22 So Naomi returned, and Ruth the Moabitesse, &c.

HAuing heard ye conference between Naomi & Ruth, now the holy ghost desc [...]beth the issue of this iour­ney, to the end of this chapter: wherein Naomi ceaseth to [Page 72] vex her daughter, or dissuade her to proceed in her pur­pose, but willingly taketh her with her, & both of them trauaile to Bethelehem, whither they come in a most fit and acceptable time, neither hindred in their iour­ney, nor forgotten of their freinds, but kindly receaued to their great comfort.

Those wordes containe in them two parts, the first their consent to trauaile and iourney vnto Bethlehem, the second is their intertainment there. The first part is expressed in the eighteene and ninteene verses: & hath two members, first Naomi rested satisfied with the an­swere of Ruth & vexed her no more, verse eighteen, se­condly their prosperous iourney to the city Bethelehem verse ninteene: In the end of this verse is set downe the entertainment they found there, which is this, the citi­zens came flocking to see her, calling and welcomming her by name in these words, Is not this Naomi? vnto the which salutation shee her selfe aunswereth in the two next verses, first acknowledging her name, but confes­sing hir selfe vnworthie of it, in these wordes, Call mee not Naomi, but call me Mara, secondly shee addeth the cause of her speeche, in these wordes, for the Lord hath giuen me much bitternes: this is amplified in the next verse by an allegory taken from a vessel. In these words, I went out full: finally shee setteth downe the vse shee maketh of her affliction, shewing vnto them, that shee could not glory in all the vaine titles of the world, first because the Lord had humbled her, secondly because he had brought her into aduersity: in the last verse is set downe the time when these pilgrims came from Mo­ab to Bethlehem, which was the beginning of barley haruest.

When she saw. As Naomi in the beginning dealt ve­ry wisely, in the triall of her daughters before they were too farre gone, so in the end shee dealeth very godly with Ruth, in that shee yeldeth to her answere and pe­tition, giuing ouer to molest her with any more obiec­tions. This frendly and worthy meeknes, is very com­mendable in all the godly, for without this they can ne­uer in charity and compassion try and examine their [Page 73] brethren. When our sauiour Christ, had dealt with the Cananitishe woman about the like cause, seeing that silence would not answere her, nor deniall satisfie her,Mat. 15 22 nor the opprobrious word of dogge dismay hir, then he yelded to her desire, cured her daughter, and proclai­med her faith to bee wonderfull: By which wee gather that it is an vngodly thing, to try any in religiō or in any good motion beyond their strength, for it is no doubt but Naomi if shee would, could haue multiplied mo obiectiōs against this enterprise of Ruth, but hir mind was to try her, not to trouble her, to confirme her, not to confound her, and to shew vnto her what must bee her resolution, if she go vnto the Lords people, she can hope for no earthly felicitye, she must neuer repent and turne backe againe, she must bury both countrey and kindred in the graue of forgetfulnes, that the thoughts or desire of their fruition must neuer hinder the course of her religion. Whereby all the godly are by Naomi admonished, to be carefull whō they receiue into their company, and how gentlye they must entreate them when they finde their fidelity: the rauens will not feede their owne birds or young ones so long as they bee na­ked till their feathers come out, and they knowe them to be their owne, which iealousy of soules must teach vs, that if wee see not the euident tokens of godly­nes, we must not receiue, yea our owne kinsmen into the secrete of our hearts, to communicate vnto them the sweet felowship we haue with Christ, for many dai­ly creepe into the church to espie our liberty, but as Iohn saith, if any come vnto you & bring not this doc­trine receiue them not to house,2. Ioh: 10 nor bid them good speede. But in this it is strange to see howe farre manie godly persons are deceiued, which beleeue euerylight word of hipocriticall persons, esteeming them good christians, giuing thē the right hand of fellowship, & opening the treasures of the Lord to these mockers of spiritual things, casting the childrens crummes to dogs, and their pretious pearles before these filthy swine, which tread both Christ and his gospell vnder the feete of their hearts, and rent, reuile, persecute and seeke the [Page 74] destruction of the truely religious, would God we were all Naomies in this point, to trie their spirites whether they be of God, seeing so many false spirits are gone out into the world; for we must not commit our selues to euery one that will outwardly say as wee beleeue, but first see the fruits and afterwards iudge of the tree. We know how many in the Gospel our sauiour Christ refu­sed, which offered themselues vnto him,1. Ioh. 41 Iohn 2, 24. for none can come to him but those whom his father draweth. And against this especially do all the flattring Michaes and please-man preachers of England offend, which as the prophet saith, sowe pillowes vnder the elbowes of the people, that is, they giue them rest in their singular sins, if they can say Lord, Lord, they tell them they are good christians, if they come once a weeke to the church, their deuotion is sufficient, if they spend all their dayes in ignorance & vanity, yet a few words at the later end will recouer them. Oh, how fearefull and lamentable is the condition of such pastours and people, where they are thus flattred in their sins & stroked in their iniqui­tyes, they heare the gospell, feed on the sacraments, dwel safely in the house of God, and eate of the fatte of the lands; that their iudgement might be without excuse, their damnation the greater, & themselues the prepared oxen for the Lords slaughter house; they cry peace peace, mercy, mercy, speake of plenty not penury, of feasting not famines, of pleasures not suffrings, of mirth not mourning, of newe wine not God his word; nay they bid the most couetous cormorants, in croching vsurers, prodigall russians, beastly drunkards, filthy adulterers, cursed blasphemers, common swearers, dumbe mini­sters, and prophane and carnall atheists, to hope for saluation, whereas the Apostle sayth, not one of these shall inherite the kingdome of God. Is not this to cast childrens bread to doggs, and to make the most holie Gospel a cloake, nay rather a patent or charter to worke all manner of licenciousnes? surelie if Naomi would not promise any thing to her deere daughter Ruth, but rather discourage her from following the Lorde in the triall of her fayth, you are as farre wide from any hope [Page 75] of sauing health, as heauen from the earth, or light from darknes: therfore to conclude, as the gold is not know­en but by the touchstone, so is not any Christian, till he be throughly tried in religion, & as the goldsmith will not accept it (though it seeme neuer so fayre) till he haue tried it, so must not wee loose the bands of sins till they be repented, or bind the breaches of iniquity, till they be satisfied, nor account any a christian till wee haue thro­roughly tried him. Other there are which will neuer bee satisfied in their brethren, euery day troubling thē with vaine & vnprofitable questions, neuer giuing thē ouer, til they haue wearied them with their wranglings, seking to deface in thē that little knowledge which they haue▪ & discourage them from the profession of christiā reli­gion. But most abhominable is ye dealing of many with their neighbours, both christian men & women, who forsaking the cursed pastime of carnall cōpanions, espi­ing the insufficiencie of dumbe & vnpreaching mini­sters, burning in loue for the pure preaching of God his word, and seeking that where it is to be found, absent themselues from their assemblies now & then, they pre­sent thē to the courts as wicked recusants,Act. 24.26 where I war­rant you, they find as much fauor as Paul did before Fe­lix thus we are many times vniustly vexed for good cō ­sciēces, turmoiled aboū for hearing of sermons, almost as much as any papist for abhoring our religion: & this it is that feareth many, causeth other to fall back before troubles come, & dismaieth many weake soules when they see their poore brethren in this peaceable time, vn­der the gouernment of so godly & gratious a prince, so tormented as is incredible; the experience of this is too too cōmon in euery corner of our countrey, where ther is any diligent preacher or profitable hearer. Let vs ther­fore my brethren, with Naomi, cease to vexe the godly minded Ruths, both mē & womē: our dānation shalbe the greater, if we draw & driue men from God, the laws require it not, the magistrates like it not, our profession forbiddeth it, & accursed are those godles iudges which pronoūce any sentence against these innocent persons. Therefore saye with the prophet, Come let vs ascend to [Page 76] the mountaine of the Lord, euen to the hill of the God of Iacob, for hee shall teach vs his waies, and wee will walke in his pathes.

So they went foorth. Now are these two good women both going, and also come to Bethelem, and vndoub­tedly their tedious iourney was eased by their mutuall conference: but what things happened to them by the way the scripture mentioneth not, onely their inter­tainment is heere set downe, how their comming being noysed about the citie, they came vnto them and salu­ted their old acquaintaunce Naomi by name. For this question, is not this Naomi? after the manner of the He­brues is a vsuall manner of affirmation,Gen. 18.14 17. Numb. 23.1: Iud. 6.31. 2. Sam. 3:8: as we may see in these places of scripture. Where first of all we see the wonderfull mercy of God toward Naomi, which in so many yeares absent suffered not her memory vtterly to perish, but at her first arriuing, did publish her name, and comfort her sorrowes. Thus God hath many bles­sings in store for the relieuing of his poore afflicted saintes, and surely hee is carefull that the candle of the righteous be not put out for euer. But as in one day (af­ter many yeares sorrow for Ioseph & famine for bread, Iacob receiued tidings of the welfarre of his sonne and prouision for his familie,Gen. 45:28. Psa. 30.6 euen so the Lord compasseth about the faithfull with songs of deliueraunce, that though heauines endure for a night, yet ioy commeth in the morning. Let vs therfore with the losse, and lay­ing downe of our owne liues confesse the goodnes of the Lord,Dan. 4.33 37. for as he draue the king of Babilon for seuen yeares from the throne of maiestie, to the wildernes of wild beasts, so he called him aganie and restored to him his scepter and seate, established his kingdome all the dayes of his life. Therefore feare not, feare not my belo­ued, haue wee now famine? we shall plenty againe: Do we cary foorth our seed weeping? We shal come againe with plentyfull sheaues. Haue we sowed in teares? wee shall reap in ioy, Haue we bin strangers in other lands? we are come home with Naomi to the citie of God his people: & finally, those that feare the Lorde shall bee as mount Sion which can neuer be moued: for as there [Page 77] is a time to mourne, so there is a time to reioyse,Psa: 125. [...] and as the wicked shall haue measure for measure, so the god­ly shall receiue reward, for reward: Secondly by these wordes wee obserue the frui [...]te of charitie, or duetie of neighbours and acquaintance: for as these cityzens of Bethlehem came to see and to comfort Naomi, so must euery one beare some part of his brothers or sisters sor­row, in relieuing their troubled minds by their presence and speeches.Luc. 1.39. Ioh: 11.33 Act: 9.39 Mar: 2: 4.40. We reade that Mary went to her cosin E­lizabeth, being with child, that they might commune & comfort thēselues in the promises of the Lord. We read how the Iewes accompanyed Mary and Martha weep­ping for Lazarus, and the same also we reade was done at the death of Dorcas. What shal I say of the four men which brought the sicke of the palsie vnto Christ: and most excellent is the felowship of the saintes in the pri­mitiue church, which are said to continue & abide to­gether with one accord in praier & breaking of bread, so that their spirituall comfort of praying, and tempo­rall refreshing of corporall foode were priuate to any, but also for their comfort as a young child is wrapped in his swadling clothes, so was the infancie of Christs church maintained by the company of their faythfull fellowship. Oh that wee could loue and liue thus toge­ther, in the bond of vnitye and christian concord, that as we are members of one body, so we shuld not be so strange one to another, as if the eye had neuer seen the foote, or the head neuer knowne the legges: such is the scornefulnes of our age, wherein men are ashamed of Christ in his members, if they be a litle falen into decay, how hardly will they comfort them as these Ephrathits do Naomi a poore widow now, though once a noble woman. They will rather curse thē with Shemei, than blesse thē with Tziba, but let the faithfull like feeling members of their brethrens affliction looke vppon the Naomies in our dayes, some are poore and frendles, o­ther sicke and harborles, some sorrowfull, some hungry & many destitute, let vs gather to vs these members of Christ, our company will more refresh them then our contribution, our talke more then our almes, our feel­ling [Page 78] and fellow prayers more then the distribution of our money, let vs lay hold on that, and yet forget not this, for as God hath giuen both to vs, so he looketh wee should giue both to other. Thirdly by this we obserue, how the world is wont to comfort one another, for these Bethlemits say vnto her, Is not this Naomi, that is, they comfort her with the consideration of her name, which in hebrewe signifieth bewtifull or pleasant, as if they had sayd vnto her, Although thou art old, yet thou art beautifull, for thou remainest Naomi still, thy name is a prophet vnto thee, to forewarn thee of thy welfare, and if thou be now like the stubble after the crop, yet thou shalt shortly be as the green hearb or plesant plāt, comfort thy self, Iacob always preuailed with God, be­cause his name was alwayes Israel: the doue shall bee chast, because it is a doue: the eie shalbe bright, because it is the eie, & Naomi shalbe blessed, because she is Na­omi. Thus worldly persons wish worldly things, & the best they desire most is outward prosperitie. Neither is this simplie vnlawfull, for such as is the sore, such must bee the salue, and where the wound is, the medicine must be ministred: if in the world they be oppressed, in the same they may not onely wish, but praie for re­lease, yet alwayes remember, that friendes and parties must so desire and request it, as may bee most for the glory of God. Therfore this is our dutie, that in praying for earthly benefites, we aime at God his will, but in de­siring spirituā blessings, we must regard our saluations. And more also, wee must not so rauish the mindes of the worldly afflicted, as if they had no other hope, but this temporal welfare: but so promise the blessings of God as they may haue a spirituall signification, for worldly miserie is abated but with euerlasting felicity.

And Naomi said. In these words Naomi answereth to the comforts of her frends, & telleth thē she rather de­serueth to be called Mara, then Naomi, that is bitter then beautifull:Iam. 3.1 whereby shee teacheth vs howe vaine are outward and worldly titles: for which cause Iames wisheth vs not to bee called many maisters, knowing we shal receiue the greater damnation, as if he had said, [Page 79] worldly honor bringeth death but desire or loue of car­nall comforts cause damnation. When the arke of God was taken by the Philistines, and the sons of Heli both slain,1. Sam. 4.21 the wife of Phinehas the son of Heli died after her trauaile, and named her son Ichabod: which is by inter­pretation, wher is the glory? although there a man child was borne yet the woman forgate not her sorrowe, be­cause the arke of God was taken by the heathen, for if shee were the daughter to the chiefest in Israel, as she was and wife to the third, yet what glory had she of her place, when her husband and was iustly slaine, and her peo­ple ouercome, therfore shee called her son (no glory) for neither dignity of place, highnes of birth, fruitfulnes of children, or the dominion ouer a whole countrey may minister any comfort to them whome the Lord hath hūbled. Rahel that bid Iacob giue her children or els she should die, at the birth of her second child died, and yet had children, she supposed if she were made fruitful,Gen. 30.7. & had many children she could not chuse but liue in feli­city; but hauing the first she called him Ioseph because God would adde more, yet at the second, she called him Ben-oni which is the son of her sorrow,Gen. 35.18 because she di­ed in trauaile, so that she which accounted bearing of children her chefest ioy, by that which shee loued, came her greatest sorrow. Thus Naomi, which was once as beautiful and pleasant in prosperity as any, yet now in aduersity who more bitter thē she, yea the very remem­brance of her name increaseth her griefe. Were she the daughter of a prince, yet nowe beeing a begger it is a greater discomfort vnto her, then if she had bene borne poore, for mans nature is like a pleasant plant which prospereth when it groweth higher & higher, but decai­eth if it fal lower & lower: if Naomi had bene a Lady, yet hauing lost her husbande childrē & wealth, the co­gitation of her wonted welfare, encreaseth her disqui­etnes, euen as Phine has his wife and Rahel at the birth of their children. Why then do men thus highly esteem of worldly vain glory? Cannot one measure of honour afford one mite of cōfort to a distressed person? Do not mē because they are proper was proud, & because they [Page 80] are learned, proud, ambitious, what then is the fruicte of worldly titles? is pride the reward of proportion? lof­tynes of worship? scornefulnes of riches? and ambition of learning? surely these things in the day of trouble can minister no medicine to make ease if godlynes bee not with them. What was Achan the better for his gold, when he was stoned to death? Absalon for his beautie, whan he was hanged? Haman for his honour, when he was mounted vppon his owne gallowes? the sorcerers of Egipt for their knowledge, when darknes was ouer the land? or Herop for the peoples voice whed they cri­ed a God and not man, and the wormes fel vppon him & consumed him? Trust not therfore in princes, much lesse in the titles of princes, in the strength of an horse, much lesse in the wealth of man: say not, I shall be the better because I am a gentleman,Ecci [...]. 17.18 a doctour, or a noble man, for when Salomon had considred all these things, he said all is vanity and vexation of spirite.

For the almighty hath. This is the reason wherfore she denieth her name, or rather changeth it, shewing that her first name had nothing in it which did expresse the relation betweene her selfe and it, but her second name doth most significantly declare hir bitter afflicti­on. Where we first of all obserue the cause which mo­ued the fathers to giue such names to theyr children which to signify or put them in mind of their duety or some other euent. So God called the first man Adam which is as much as man or earthly, because hee was made of the earth,Gen. 1.27. Gen. 3.20 or the red earth: so Adam called his wife Chauuath (which we call Heuah by reason of the Hebrue letters) because she should be the mother of all liuing: the like may bee sayd of Noah, Seth, Abraham, Izaac, Israel, Samuel, Iohn Baptist and many others, who being named eyther by the Lord himselfe or by o­ther, were so called, to put them in minde of their due­tyes, or to note the thankefulnes of their parents. The which is also lawfull for godly parents now to imi­tate, in giuing such names to their children, as may bee notes to al the world of their profession. But some can­not brooke this liberty, accompting it newnes and pre­cisenesse [Page 81] in them that vse it, as though it were a deadly sinne, one iot to depart from the custome of the mul­titude. But this curiositie is well confuted by the name of Iohn Baptist: ancestors must not alwayes be follow­ed, those which are new creatures in Iesus Christ,Luc. 1.59.60. maye also haue new names. But in this the worlde bewraie their palpable ignorance, for they like the olde names which were verie plaine in their owne tongues, wherein they were giuen, but English names they cannot abide, belike for verie feare, least their names should bee wit­nesses of condemnation against theyr licentiousnesse. Againe, they account it a glory proper to a few persons to be called by the worldly surnames of some of theyr great ancestours, but they will not beare these names of reioycing, thankesgiuing, repentance, godlynes, mercy, constancie, & such lyke, they will as easily admit them, as a deafe adder the voice of the charmer. But let the godly in this vse christian wisedome and ancient liber­tie, for that which was lawfull in this point in the first age, the Iews commonwealth, & the primitiue church, with the practise of all ages since, is also lawfull for them, to giue holy and significant names to their chil­dren, for I would haue all (if it were possible) to haue no other names but such as they vnderstand: if they be called by the names of the ancient fathers, kings, or prophets, which we reade of in the Scriptures, it is also needful that they vnderstand the liues and the disposi­tions of those persons, that as they haue them for the euidence of their names, so they might looke vppon them, as the examples of their faith and manners.

Secondly, by this wee note, what God his children thinke of their suffering, which Naomi setteth out by this worde Bitternesse, for bitternesse of all other tastes doth most dull the sense, and corrupt the stomacke, so that they account their afflictions as sharpe to them as to anie, and may as lawfully complaine of them vnto the Lord. This I speake for instruction of them that are ignorant, and the comfort of the afflicted. First for in­struction, because some thinke they are not truely reli­gious, excepte they feele their miseries no more than a [Page 82] stone, when they are afflicted, and this maketh them so to wauer and doubt of themselues, that in their grea­test plagues, they can hardly receiue any comfort, be­ing alwayes troubled with this, that if they were faith­full they should delight more in their tribulations: yet beloued, marke a litle, Naomi calleth it in this place, bitternes, as if shee had called the enimy to her health, for when Peter would expresse the danger of Simon Magus,Act. 8.23 because he offered money for the gift of the ho­ly ghost, he telleth him he is in the very gal of bitternes, by that metaphor or allegory declaring the loathsom­nes of sin to his soule,Psa. 31.10 as bitternes to the body. Dauid saith that his affliction was his death, as if he had said, euen as a man striueth to be deliuered in the pangs of death, so he from his tribulation. Iob that mirrour of patiēce, did so delight in his suffrings, that in one place he seemeth to accuse God himselfe, to adde to his trans­gressions, that is to make his sins seem greather then they were,Ioh. 16.18.19. and how doth hee desire to plead with God about his affliction, & cursed the day and houre of his death? Our sauiour would neuer haue warned vs that in the world we should haue sorrowe and lamentation, had he not knowne that the smart of our sufferings would thrust foorth abundance of teares, through the vehe­mency of the paynes: and presently hee addeth a secret comparison between a woman in trauail, & a christian in persecution, so that as the one hath most vehement sorrowes and pitifull lamentations, so also may the o­ther: infinite testimonyes might bee brought for the proofe of this, to teach vs, that God his children are made of fleshe as well as of spirite, and the fleshe is weake, though the spirite bee willing: therefore wee may feare and cry vnder the burthen of our paines, that our afflictions are bitter vnto vs, and that the hand of the Lord is grieuous vppon vs. Againe, for the comfort of the godly I speake this, that if any haue grieuously complained of their sufferings, let them impute it to the sharpnes of their paines, and the weaknes of their natures: wee see this Naomi calleth bitternes vnto her, such as shee woulde not willinglye [Page 83] take except it were for the phisicke of her soule, and nowe almost ten yeares space this griefe hath growen vppon her, so that it may seeme of all others shee was most grieued, for now she vttereth her minde as fresh­lye, as if the potion were yet vndigested in the sto­macke. Be comforted therefore my sorrowfull brethren and sisters, you see you are not alone in this miserie, for Dauid, Iob, Naomi, Annah, Nehemiah, and many other are as farre indebted to the Lord in this pointe, as euer was any: striue to suppresse it by prayer, and quench it by singing of psalms: neither let vs iudge but charitably of those which in this case are troubled, bee it for the losse of their children, the death of their hus­bands, the decay of their wealth, or the lacke and want of their health. If they seme impatient and wea­ker then our selues, let vs beare parte of their burthens vppon our christian comforts, that they with vs, & we with thē, like seling members of the same infirmities, may sustaine our crosses by our mutuall supplications, and obtaine our deliuerance by the bloud of Christ.

I went out ful. In these words she amplifieth her for­mer complaint by this comparison of a full vessell and an empty, shewing that as the fullest vessell is the soun­dest, & the emptiest good for nothing, so it fareth with her when she looketh vpon her former life, when shee went foorth shee had plenty, but now shee returneth in want; then she was found, but now broken, then ioy­full, but now sorrowful: why should she be called plea­sant or beautiful, or by her old name, seeing God hath humbled her, whereas in times past hee vpheld her in prosperity, but now hee hath cast her downe into ad­uersity. Where wee first of all obserue the nature of worldly prosperity, which to day is like a ful vessell, but to morrowe like an emptye, now it is greene, anone it is withered, now it groweth, anone it is cut downe, now like Nabuchadnezzar sitting vppon his throane with his counsellors and courtyers of estate about him, but anone both Court and Countrey driue him to the companie of wilde beastes: for as a little breache emptyeth the barrell▪ so a lyttle trouble [Page 84] bringeth worldly welfare to wallow in the mire. Ther­fore we read of none, either king or country which had such a prosperous estate but it had one enimy or other to worke his woe:1. king. 10 17 if wee consider the raigne of Salo­mon, where gold was innumerable and siluer as plen­tifull as stones, yet it wanted not his miseries, the peo­ple were punished by paiments to their prince, the king was threatened which the losse of ten parts of his king­dome, & God stirred Hadud the Edomite against him, where ended their peace.& 11. cap 11.14 Where is then ye roialty of Sa­lomon? was it not cast downe in one day, his riches consumed, his buildings burned, his children captiua­ted, his wisedome turned to idolatrie, his posperitie decayed and al his honour ouerturned. Oh that world­lings would consider their sickle estate and bee admo­nished of their iminent dangers: the Lord putteth them into his balance, & finding them to light casteth them out.Ier: 12.3 Ieremy sayth, they are but fatted sheepe, kept for the day of slaughter, now in the pasture and presently it the fire, they are but aduanced to bee cast downe a­gaine, as the vessel is filled to bee emptied in due time, the eares which are now full of corne in the field, anon shall ly without on the dunghyll, Babilon the queene of the world which ruled as yet, was troden downe & made a seruant. Tyrus that crowned men with her wealth, was consumed by warre, for the Lord of hosts decreeth al this, to staine the pride of glory, & to bring to contempt all that be mighty vpon the earth.Esay. 23.9 Weep, weep O daughters of honor, the days will come whē ye tēder shal not be regarded, for your welth shal not al. ways endure, the crowne abideth not from generation to generation, your houses shall bee ouerturned, your names forgotten, your children impouerished, your glory defaced your inheritance changed, your welfare powred on the earth like water, and your worship shall bee neuer repayred. This haue God his dearest children felt, and the greenest trees haue bene scorched which the fire of God his wrath, for hee is not deligh­ted in worldly brauery, but hath buried great treasure in the sea which shall neuer bee found, to keepe man­kind [Page 85] kind from the ende of his purpose: for this is their ho­nour, they get nothing but with much trauaile, and in one houre, loose labour, life and wealth.

Secondly, that which in our texte is, the Lord hath humbled me, in the hebrew is, The Lord hath testified or witnessed against mee, for by his iudgments hee hum­bleth vs, as it [...] were producing witnesses to accuse vs of ous iniquityes, as wee see in common iudgments all things passe by euidence if they be antient, & by wit­nes if it be late, so the Lord when hee hath a quarrell a­gainst vs, he first prooueth vs guilty by witnes of our sins,Deut. 31.5.26 and then punisheth vs for committing transgres­sions. For this cause Moses commaundeth the book of the law to be laid vp in the side of the ark of the coue­nant, for a witnes against the people:Psa: 50:7 so the Lord speaketh by Dauid, Heare O my people, and I will speake, heare O Israel, & I will testifie vnto thee, for I am thy God: and after this hee reporteth his witnes a­gainst them, first yt their sacrifices were corrupted, that their religion was all outward,Pro. 28.1 they spake well but did ill. And thus God witnesseth the sins of common­weales by the changing of their prince,Esth: 7, 9 Esa. 22.19 the sins of pub­lique persons by casting them out of their office, the sins of priuate persons, sometimes by inprisonment, sometimes by scourging or pouerty and sometimes by sicknes, aluding to trials of iudgment where the noble is condemned for treason as well as the meaner person for stealing. And this my beloued hath the Lord testi­fied against vs, our peace hath beene threatened by warre, our prince by treason, our banquetting by fa­mine, our excesse by penury, our pride by pouerty, our peoples contempt of preaching by pestilence, and still the Lord hideth one sin from this witnes that we might repent for all. Then we must needs set down with our selues, that our actions are noted, our prophaning of saboths registred, our contempts against God his mini­sters described, the times of our drunkennes, idlenes & wantonnes, numbred, our owne consciences exami­ned, the witnesses produced, we arreigned, and now, e­uen now before God his iudgement seate in danger to [Page 86] be euerlastingly condemned, for as Naomi sayth, the Lord emptieth vs of his graces, and testifieth against vs: who shall plead for vs when the iudge knoweth our guiltinesse, surely, surely there is no hope of pardon but to the penitent, & patience must be prayed for, that our sufferings may be eased.

So shee returned with Ruth the Moabitesse with her. This verse is the conclusion of this first chapter, where is described the time of Naomies returne vnto Beth­lehem from the countrey of Moab, which was the be­ginning of barley haruest, that the reporte shee hearde in Moab, (how God had visited his people and giuen them bread) might at her first arriuall bee found true: wherein is noted the blessing of God vnto her that she came in the beginning of haruest, the pleasantest and profitablest time of all the yeare. This barley haruest was in the latter parte of the first moneth, and the be­ginning of the second among the Iewes, which with vs are called March and Aprill, for the warmnes of those contreyes is such, that their haruest is ripe much sooner then in ours.

By the which also we note, that shee had a prosper­ous successe in her iourney, that euen in those danger­ous dayes, shee came safely to Bethlehem: all those doubts which in the beginning we shewed you, might haue hindered her iourney, shee well ouerpassed, for no doubt in so rare a matter, if any lette had bene offered, the holy ghost would not haue omitted it. So that this teacheth vs with Naomi, that as she was not hindered in her trauaile from Moab to God his peo­ple, euen so must not we be stayed from the profession of true religion. She was an old woman, yet she would go so tedious a iourney to the company of the faithful, therfore let no man thinke that age excuseth them from the true worshippe of God, or sincere profession of religion. Shee had little companie to encourage her, onely poore Ruth her daughter in law wayted vppon her, therefore it must not hinder o [...] discourage vs that so fewe followe religion, for Christes flocke is a little flocke, like the first fruits of the haruest field, which is [Page 87] but a handfull to many cartloades. Naomi aduentured her body and forsoke her goods, to come to the house of the Lord: Oh how colde are our dayes, when men neede neither of both, yea they will hardly go any far­ther for knowledg thē the vilest atheist in the world: & to conclude, many dangers hung ouer her head, yet by the prouidence of God she escapeth al, euen so my bre­thren admit no delayes, inuente no excuses, receiue no hinderances, imagine no suspitions, and abstaine from all stayes which maye let you from comming to the mountaine of the Lord, the company of the faithfull, for blessed are the people, whose God is Iehouah, and it is better to abide but one daye in the courtes of the Lord, than a thousand yeeres in the pallaces of the wicked. Now let vs giue praise to the Lord.

The end of the fourth Lecture.

The fifth Lecture.

Ruth. Chapter 2. verse 1, 2, 3, 4, 5, 6, 7.

1 Now Naomies husband had a kinsman, a man of great wealth, of the family of Ei [...]melech, whose name was Boaz.

2 And when Ruth the Moabitish sayd vnto her mother in lawe, Let mee goe, I praie thee, into the field, to gather eares after him, in whose eyes I shall find fauour: and she sayd, Go my daughter.

3 And she went and came to gather in the field, after the reapers: and shee met with the possession of a field per­taining to Boaz, who was of the familie of El [...]melech.

4 And behold, when Boaz came from Rethleem, hee sayd to the reapers, The Lord be with you. And they sayde, The Lord blesse thee.

5 And Boaz sayd to his seruant which was appointed o­uer the reapers▪ Whose is this maid?

6 And the seruant which was appointed ouer the reapers, answered and sayd, This is the Moabitish maide, which came with Naomi from the countrie of Moab.

7 Which came and saide, Let mee gather, I praie you, a­mong the sheaues, after the reapers: and so she came, & stayed heere from morning vntill now, onely she tarried a little while at her house.

IN the former Chapter we heard by our generall diuision, that the occasion of this historie was therein contain­ed: but now in these three Chapters following, is declared the meanes whereby this marry age was accom­plished, whereof the first is described in this second Chapter, which is the acquaintance of Boaz & Ruth, and the circumstances thereof, as shall appeare in the speciall treatise of euerie particular thing. The occasion of this acquaintance is the gleaning of Ruth in the field [Page 89] of Boaz. These seuen verses containe two partes, the first and principall parte is of Boaz, and the seconde of Ruth. The first part is contained in the 1.4.5.6.7. ver. wherein Boaz is described, verse 1. to be Naomies kins­man by her husband. Secondly, to bee a man of great wealth, in ye other verse is set down his diligence, which came to the field to visit his workmen, & view the cō ­panie. His actions after hee came to the field, are, first the salutation of the reapers, verse 4. and they doo the like to him: secondly, he asketh his seruant who Ruth was, verse 5. To which question the seruaunt answe­reth, first telling his master that it was Ruth the Moa­bitesse, the companion of Naomi, verse 6. secondly, he excuseth her gathering, because shee asked leaue, and tarryed there but onely that morning, verse 7.

The second part, which respecteth Ruth, is contain­ed, verses, 2.3. Wherin first she asketh leaue of her mo­ther to go and gather eares, where she should finde fa­uour, and her mother graunteth, verse 2. Secondly, the place where she gathereth is described, which was the field or possession of Boaz, her husbands kinsman. Of these partes let vs briefely speake, as the spirite of God shall giue vtterance, and the time permit.

Now Naomies husband. In this verse is contained the description of Boaz, vppon whome the whole historie following dependeth. This Boaz was the sonne of Sal­mon, who was sonne to Nahasson,1. Chr. 2.10 Ios. 2.4.5. Math. 1.5. Heb. 11.31 the prince of the hoast of Iudah: the mother of Boaz was Rachab the harlot which receiued the spies of Israel into her house at Iericho) as we see in Mathew, and is commended for her faith, by the author of the Epistle to the He­brewes. So that euerie waie wee see this dignitie com­mended vnto vs: if we looke for birth, his grandfather was the chiefe of the princely tribe of Iudah: if for au­thoritie, he was, sayth this scripture, of great power:Cap. 2.23 if for wealth, his inheritance must needes bee great, who was deriued of such noble ancestours, and the reaping of his corne lasted to the end of all haruest, & the chief of all, his religion is excellently commended vnto vs in the text and historie following. So that we haue not to [Page 90] deale heere with meane and base personages, being all of a kindred, howsoeuer some are soner come to decay then other: but out of this wee learne many profita­ble lessons.

First that seeing Boaz and Elimelech are said to be kinsmen as those which are desceaded from the same predecessors or ancestry, wee are admonished of the frailty and vanity of worldly dignity, that howso­euer parents prouide for the maintenance of posterity, yet the Lord must dispose the decay of their children. Here we see poore Naomi hath a wealthy and an ho­nourable kinsman, yet shee a destitute and a desolate widdowe. Her husband and shee were no meane per­sons, but vndoubtedly both descended of noble fami­lyes: the yeares were but few since the death of Iosuah, vnder whom the inheritance of euery tribe, was giuen by lot, and all the Iewes & Israelits wealthy possessors, yet see this godly Naomi, is faine to liue of the glea­nings of her daughter, which neither her parents, nor her husband did euer thinke vppon. Beholde there­fore as in a glasse, the perfect image of temporall fe­licyty, the father a king, the children beggers, the father honourable, the sonne not worshipfull, the pre­decessors the chiefest in authority, but the successors the meanest in calling: this made the fathers thinke, that the world was like the sea, heere a mighty waue, and there a great downefall, some thought it to be like ise, where a man can neuer stand sure, but the one will bee breaking, or hee bee slyding, some like to trees, whereof the tallest are soonest ouerturned, but all a­gree in this that worldly felicity is miserable vanitie: For, our present wealth is like a pleasant summer, which must needes come to an end, though all the world should striue to the contrary: it was accoun­ted to king Dauid,Sam. 7.12. for a specyall blessing of God vnto him, and none other, that shee shoulde not bee without a sonne to sit on his seate, if his po­steritie would obserue his commaundements: yet wee see in Ioseph and Mary the mother of Christ, bee­ing both of his ofspring, how they could not obtaine [Page 91] in his owne citie, a chamber to lie in,Luc. 2:7. but were faine to lodge in a stable, so that this is not onely to the wicked, but to the dearest saints of God. Adam con­tinued not still in paradise, but was cast out that his felicity might bee heauenly, and not earthly: euen so the posterity of the righteous are brought into pouerty, that they set not their mindes vppon tem­porall glory. Therefore the Lord doth heere correct vs, with pinching pouerty, that there wee shoulde not with the world be condemned for delighting in vanity. Then by this we learn humilitie in our wealth and worship, honour and dignitie: Set not vp your homes so highe, sayth Dauid and if riches encrease set not your hearts vppon them,Pas. 62, 10. for the Lorde re­sisteth the proude, and giueth grace to the humble and meeke. Wee read of stately kings and Emperours which haue beene caste from throne to the foote stoole, of wealthy persons which in one houre haue beene vtterly vndone, but of children whose parents were honourable, riche, many thousandes brought to perpetuall slauerye. If you feare not your owne estates, yet care for your posteritie, and make much of them whome now you see cast downe, the poore, the destitute, the despised, the miserable: for if Ionathan, in his honour, make of Dauid in his humilitie, when Dauid commeth to his kingdome, hee will aduaunce his ofspring to his owne table: euen so if you make much of them that are poore, nowe, when you shall bee humbled in your poste­rity, the Lord shall prouide for your issue by these that haue beene fauoured by you. The wheele of the world runneth round, sometime that which was lowest is highest, and that which was highest is made lowe againe. So bee you assured, the Lord aduanc­eth dayly out of the dust, to set with princes, there­fore make you friendes of the vnrighteous Mam­mon, that when you shall haue neede, they may receiue you into their euerlasting habitations. Di­stribute liberally, giue plentyfully, line peaceablie, walke humbly, for the wealth of the world doth not [Page 92] alway last, neither the crowne from generation to gene­ration.

Secondly, by this we gather, that the godly may safe­ly enioy great possessions, & of the blessing of God be exceeding rich men: but some will say, indeede they may be wealthy, but with the hazarde of their soules, for Christ sayth▪ How hardly shall they which haue riches,Luc. 18.25 enter into the kingdome of God: it is easier for a cable to go thorough the eye of a needle then for a rich man to enter into the kingdome of heauen. Then if the danger of it bee so great, the poorest condition is the safest welfare. I grant you, but Christ speaketh of carnal wealthy, which make their goods their God, as after he saith, those that put their trust in their riches. Of this sorte the world was neuer fuller: as on the con­trary, of the other there was, neuer fewer, you shall haue them in all places which speake against the Gospell, because it is an enimy to their liuings and offices, pro­motions and honors, like Demetrius for Diana, a hea­then deuill: you shall haue other that will offer largely to the Gospell, like the young man that came to Christ, but when it toucheth a litle greater cost, then farwell religion. But this is the faulte of the men, not of their wealth, and yet I am persuaded that there are many wealthy Abrahams, which will giue of the tenthes of their possessions, to the heauenly Melchisedech Iesus Christ, many Lots that will harbour the angels of God and rather wishe, violence to their own daughters, then to the righteous: and finally, like to this Boaz in riches & religion, of whom wee dayly pray the Lord increase the number.

Thirdly we see in this Boaz an excellent example of the reward of religion and faith, for we haue heard that hee was the sonne of Rachab, which receiued the spyes of Iosuah, who afterwarde was married to Sal­mon the son of Nahasson, by whom came this godly and wealthy Boaz. In this then we see true the saying of the Apostle, that godlinesse hath the promises of this life and of the life to come: for in hir selfe she was bles­sed with an honourable marriage, in her posterity with [Page 93] a godly and a wealthy son. This my beloued is a nota­ble encouragement to religion, for Christ sayth that whosoeuer shal for him forsake father or mother,Luc. 18.30 wife or children, shall receiue many times so much in this world, but eternall saluation in the life to come. This answereth and stoppeth the mouthes of the enemyes which call the professors, bankeruptes, impouerished & decayd persons, yea as base as beggers in this world, which by their religion vndoe themselues and their posterity. But on the contrary, we affirme that religion bringeth no discommodity, euen in worldly things; the reason is, because it teacheth vs to vse our riches aright. If a man had mountaines of money, & knew not how to employ it, what profit could he receiue therby? euen so surely, without Christ and his Gospell, I meane the true knowledge thereof, there is no lawful vse of these worldly benefits, and except euery one learne to apply them by the word of God, hee possesseth his wealth, as a thiefe doth the purse of a true man, & in the presence of God is no better then a violent robber, which take­eth away the mony from the lawfull possessors which haue proued and learned the way to vse it: and as they haue it without his knowledge, euen so they shall vse it without his blessing. Therfore be not discouraged my dere brethren, come forward in religion, it is the deuil that telleth you, you must make bread of stones, that is, you must relye vppon the world, and follow the cu­stome thereof: there is greater plenty and [...]store in the garners of God his word, then in all the cornefields of the world. He which could feede fiue thousand people,Ioh, 6.13 with fiue barly loaues and two fishes, hath hee not i­nough for the maintenance of thy family? He which fed the host of Israel almost fourty yeares with angells foode, are not the heauens his for euermore: when al­most all the world was in a famine, did hee not pro­uide for his seruant Eliah, first commaunding the ra­uens to bring him bread and meate morning and e­uening to the brooke Cherith, and that being dried vp, sustained him with a widdow and her son,2. King. 14.34 by a hand­ful of meal & a litle oile for a long season? Did not our [Page 94] gracious father multiplie the oile of a poore prophets widow into many vessels,2. King: 5.12 34 which before coulde not fill one? And what shall I saie more? I haue neuer seene the righteous forsaken, or their children left destitute.

And Ruth. After the holy Ghost had set downe the description of Boaz,Ver. 2.3. as the necessarie occasion to vn­derstand that which followeth, in the next place he ex­presseth this of Ruth. Wherein he sheweth vs the care­fulnesse of Ruth, for her mother and her selfe being in a strange place, would not in hunger harbor at home, but rather aduenture her perill in an honest labour, by going abroad to gleane in the fieldes, therefore to her mother shee commeth and asketh leaue, which beeing granted, forth she goeth, the prouidence of the Lorde directing her iourney, she commeth to the haruest field of Boaz her kinsman.

Where first of all wee gather, what manner of lyfe they lead after they came to Bethlehem, namely, a very poore, base, and despised estate, not halfe so good to see to, as that which they lead and liued among the Moabites, insomuch as one may nowe saie vnto mee, you tolde vs euen now, the golden rewards and preci­ous commoditie of true religion, which it bringeth to all them that faithfully receiue it but you see these two godly women, as armed examples against your selfe, they liued wealthily in Moab, but poorely in Iudah; with the wicked they found gentle liberalitie, but with the godly they indure wofull pouertie. What colde in­tertainment doo they finde at Bethlehem, euen in the Church of God, for whose sake one forsooke her coun­trie, the other her wealth, and both of them their wel­fare? so that the profession of religion looseth our friends, denieth our countrie, disquieteth our peace, in­gendereth our trouble, consumeth our wealth, and de­ca [...]eth our substance. Is this the profit of your professi­on, which promiseth mountaines of securitie, and pai­eth multitude of miseries? How shall we bee incoura­ged to religion, when at the first entrie we shall paie so great an in-come, and depart from a fine worth all our substance? To this I answere, that if the beginning bee [Page 95] not so ioyful as you or they wished▪ yet the end answe­red their expectation. I grant, you shall first find a little want, but in the end you shall possesse a great gaine. A man that hath a thousand pounds layde beside him, & layeth it out vpon a bargaine, whereof hee shall receiue no profite in many yeeres, but the date expired, and the daie of receit come, hee receiueth his owne, and many thousand pounds for his gaine, you will graunt at the first hee emptieth his coffers and bags, and leaueth him selfe bare and mony lesse, yet you would account him a foole, if he would not vpon sure bands of so great ad­uantage aduenture his owne, and giue forth his mo­nie: Euen so it is in religion, it is a pearle for which we must sel both liuing & landes, and yet it is worth both, and many thousand times more: if thou feele not the profit at the first, tarry a while, thou hast the promise & band of the Lorde of hoasts, hee is able and willing to performe and paie at the time appointed, and if thou canst abide a little want of earthly commodities, short­ly thou shalt see them rolling vpon thee in excellent a­boundance and exceeding quantityes. And this teach­eth vs with what mind we must embrace religion, not for any present commoditye, or temporall gaine, but with deniall of our liues and riches, that they may serue vs as ordinarye expenses in our iourney to euerlasting saluation, the kingdome of heauen. For they are much deceiued, that receiue the truth to increase their wealth, making Christianity a gainefull trade, for although it hath the promises, yet it hath not alway the possession of things in this life, but as the right heires are many times put beside their inheritances, which are possessed by vnlawfull owners, so the godly are the right heires of the whole world, although the wicked haue driuen them out of possession, for the which the Apostle sayd, that godlynesse hath the promises of this life, and al­so of the life to come. Againe, those promises that the meeke shall possesse the earth, and their seede shall inherite the land, and especially that the ve­rie same which are the elected heyres of grace, are also the appointed inherytours of this worlde. [Page 96] But this my beloued must establishe our mindes, that as the seed which is cast into the ground; seemeth for a long season to be lost, yet in the end it groweth for the comfort of mankind and the great profit of the poses­sors, so although at the first the fruite of religion is peraduenture but sharp in worldly affaires, yet if wee waite like the husbandman vntill haruest, our consci­ences shall be plentifull garners of heauenly corne, for the present comfort of our liues, and the perpetuall benefit of our souls. A man dresseth his vineyard all the yeare long, and doth nothing but empty his purse, and weary his body in the tillage and pruning and digging thereof, yet there is but one vintage or time of gather­ing grapes, euen so wee must willingly depart with our wealth, and trauaile in diligence, for the preparing of our soules, to beare fruite to the Lord: & the end wil be most profitable, though ye begining seem most charge­able. The like may be said of the marchant, which cut­teth the seas, of the goldsmith, that melteth his metal, & of euery worldly trade which at the first begin with charges, but at the last acquite the cost, and satisfie the desire, and end with the increase of substance: which are but carnall and outward things, to put vs in minde of inward and spirituall significations, for as in none of these wee are discouraged by the costly entrance, so, more accursed shall we be, if we forsake the wel of the water of life, the running fountaine of euerlasting health, to rake in the puddles of transitory riches, for feare the one will giue vs too much ease, and for feare the other will withdraw our wealth, which is like the Gergesits sin, which had rather possesse their heards of swine, then enioy the presence, and preaching of Iesus Christ. Come not to religion for hope of world lye aboundance, for nether Abraham, or the Israelites, or Rachab, or Ruth, or Zacheus, or Cornelius, or anye of the faythfull had this intention.Gen. 12:1: Exo: 12.38 Ios: 6:29: Heb. 19.8 Act. 10.1 But the Lorde for our farther strengthning, hath giuen two blessings, that if the temporall fayle which are but conditionall, yet the euerlasting benefits shall neuer deceaue: for al­though the leaues fall, yet bodyes of the trees abide [Page 97] continually. Therefore let vs stay our mindes vppon this double string, which is grounded vppon the credit of him that giueth the promise, before whom heauen and earth shal decay, and the sun shall loose her light, rather then he frustrate the hope of the godly.

Secondly, here wee note a most excellent example of obedience to parents, and auoyding of idlenes. Ruth was lately come to Bethlehem, where it is likely shee might long haue taried, before her mother woulde haue entreated her to so base a labour as gathering of barley, but seeing her selfe employed in nothing, first shee commeth to her mother, and after asketh leaue, as one desirous of some honest, though neuer so simple a calling. If shee had departed, not acquainting her with it, being to labour for their liuing, shee might well bee excused: but this seemeth much, that shee must come vnto her, not to tell her shee would go to such a busines, but to giue her leaue to gleane in the fields, promising she would not go beyond her bounds, but onely gather in that place, where the owner thereof should grant her license▪ vnto which when the mother had granted, foorth shee goeth to the field of Boaz. Where wee see what effect godlines worketh in the hearts of children, for Ruth offered her seruice, which her mother intreated not, she abhorred no labor were is neuer so base, she was not ashamed of her pouerty, euen in a straunge countrey: and all this must bee im­puted to her religion. For as Ioseph for the feare of God, bore with the wrath of his father,Gen. 37.10 when hee told him his vision of the sun and the moone & the eleuen stars bowing vnto him, so did Ruth with the poore e­state of her mother in law, which had nothing to liue by: thus the Apostle teacheth children to obey their parents in all things, that is,Eph: 6:1 not onely to be willing to performe their commaundements, but also, to bee al­way contented with their estate, for this wretchednes of cursed children, is worthy to be condemned, where­in those which haue wealthy parents, will please them, till they haue gotten their riches, which are like the pro­digall sonne in the Gospell: other because their parents [Page 98] are poore, wil thinke they are bound vnto them in no­thing, because they haue litle or no wealth to leaue be­hind them: both these kindes of children are heere con­demned by the example of Ruth, who did not onely forsake her wealth to goe with her mother, but also la­bor with her hands to maintaine her liuing, yea to her step-mother, which is more commendable then if it were done to her naturall parents. The vse of this doc­trine is, to exhort and stirre vp parents, to bee more carefull to teach their children the feare of the Lord, then to leaue them mountaines of riches behind them, which if they will practise, would their countenances be so sorrowfull as often they are? would not their na­turall oliues, I meane their children, anoint their faces with the oyle of cheerefulnes: if mothers eyther would or could doo as Naomi did for Ruth, teach their chil­dren the feare of the Lord, their hearts should not bee so heauie, for their vngracious life. But since parents had no care to instruct their children, children had no feare to disobey their parents. Will they in these dayes acquaint their fathers & mothers with their iourneis & labors? or runne not they headlong to their own vtter vndoing? they chuse them masters & seruices without fathers consent, they marry & are married against pa­rents good will: do they not take pleasure for profit, & pastime for godlines? thinking thēselues to be born for wantonnesse, referring the care of their old age to their gray headed parents, & neuer considering till beggery catch their bodies, & damnation their soules. Surely, as the fruite is sower because it is not grafted, so their manners are wicked, because they want religion: this lieth then in the ouerlouing parents, who make such dandlings of their babes, while they are young, that they care not for their fathers when they be old. They consider not, that lions are tamed when they are yong, that trees are bowed when they are twigges: And that Salomon saith, Intruct a child when hee is young, the way of his life,Pro. 22.6 and when he is old he shall not departe from it. Their owne ignorance is so palpable, that their children learne nothing but folly: they themselues so vain, that the other are wanton: they so obstinate, that [Page 99] their feede is rebellious: and finally, a wilde vine bring­eth foorth nothing but wilde grapes, and ignorant pa­rents must haue vngracious children. Therfore, seeing by nature you wold haue obedient and wise children,Pro. 1.7 Psa: [...] [...]1:10 teach them the feare of the Lord, for that is the begin­ning of wisedome, and if you would haue your names in your posterity long to endure, the prayse of it conti­nueth for euer. Thirdly, here we may note an example of christian honestie, one of the fruicts of religion; for she telleth her mother, she would go gather where shee could get leaue, as if the holy ghost had said, the glea­nings are for the poore,Leuit: 19.9 Deut. 15.7. 1. Cor. 9.7. yet poore men must not take them, without the consent and fauour of the owners. The Lord euery where exhorteth to giue to the poore, but he neuer bid the poore take where they found, vn­knowing to the possessor: but they must as Ruth heere doeth, not take their right, the very gifte of the Lord, without the fauour of man. This condemneth the rash­nes of many, which thinke if they bee poore, that men are bound to giue to them, and small matters they may take freely, without the consent of him that posses­seth it: yet we see not onely religion, but also plaine rea­son to gaine-say it: for the least thing a man hath in his owne, as well as the greatest, & one law condemneth the taking of a handfull, and a bushell of corn, though the offence be not so great. But some say, it was permit­ted by the Lord, that a man might take the eares of corne and rub them in his hande and eate them, as the disciples did, without the consent and trespasse of the possessor: he might also take a bunch of grapes and eate them, and likewise the fruit of the orchard, by the same law, and therfore we may take without the consent of him that possesseth it, I answere, if the question bee made of an apple, or an eare of corne,Deut: 23.24.25. or a bunch of grapes, as then it was permitted, so I think there is none that wil now stand in it: but then you must remember by the same law, that no man might put a sickle into the corne to reape downe a handfull, neither yet fill any litle measure with grapes or apples without the consent of the owner. But now men will take great measures [Page 100] and quantities, and yet thinke not themselues satisfi­ed, and being winked at for once, yet will they proceed till they be forbidden, and then will they vncharitably and vngodly report of such men as will not suffer their goods to be spoiled by them.

Lastly, when her mother had graunted, forth shee goeth, and commeth to the possession of Boaz her kinsman: where we may behold the hand of the Lorde fauouring her diligence, & leading her to the appoint­ed place, where among all other she might be, as shee was, most gently intreated: for shee a silly straunger, knowing none beside her mother, not acquainted with people or countrie, was ignorant whether to go, but God which directeth the goings of all, ordered her footsteps to his possession, where first she should find fauour and feeding, that by this meanes the waie for her marry age might be prepared. Where we see an ex­cellent example of the prouidence of God, looking vpon the poorest as well as the richest, and working all things in the world from the highest to the lowest. Hee which directeth the descending of the sparowes vpon the ground,Mat. 10, 34 doth hee not also consider the goinges of the poore? It is no dishonour to him, (as some would haue it, that they might more freely giue themselues to iniquitie) to note euerie vile and loathsome thing in the world, or to looke vpon the base as well as the best: surely if anie thing be vncomely, it is to the sinfull, but to him which is alwaies righteous are all things pure. What parents doo not loue the basest partes of theyr childrens bodyes, which were borne of themselues? yet greater is the loue of God vnto vs, than the loue of a mother to her owne sonne; neither doth he or can hee but loue the meanest worke of his creation as well as chiefest, and the silly flie as well as the stately king. Oh how doth this comfort vs more than all the world be­side, when we knowe the king of glorie beholdeth our nakednes and pouertie, and giueth his angels charge o­uer vs, that not the poorest Lazarus may bee lost, but our bodies either eased with reliefe, or parted from life, our soules may ascend to the bosome of Abraham. E­uen [Page 101] hee which directed the seruant of Abraham to the citie of Nachor, and brought Rebecca out to draw wa­ter, and moued her aunswere to his prayer, her curtesie to satisfie his expectation, dyd also leade Ruth to the fields of Boaz, and guideth all the faithfull to the end of theyr desires, knowing the counsels of the heart, di­sposing the wordes of the mouth, feeding the hungry with good things, and sending the riche away emptie, conducting vs all for his mercies sake to walke in his pathes of righteousnes.

But behold. After these things set downe by the ho­ly Ghost concerning Ruth, he returned to Boaz againe, and this verse is the beginning of the second parte of that which respecteth him, in the which is declared his comming from Bethlehem, his salutation to the reapers and their answere to him againe.

By the which wee gather the dutie of all maisters of familyes and great persons in the worlde, which is, not onely to be carefull their busines be performed by other, but also that themselues as the eye witnesses of their seruants fidelity, should look ouer their labours. This wee may see in Boaz, hee commeth from the cit­tie to the haruest field: hee had committed the care of the reapers to a trustie seruant: yet not contented therwith, in his own person he commeth to the worke. And surely, this diligence of Lords and maisters, caus­eth faithfull labourers and seruantes: as the idlenes and negligence of the one causeth the vnfaithfulnesse and slacknes of the other, for whiles the maisters fol­lowe their worldly pleasures,2. King. 5.16 the seruants omit their carefull busines. Therefore we may reade in the buil­ding of the first & second temple, there were ouerseers of the worke, beside the ordinarie labourers, and often times would king Salomon and Nechemiah come in their owne persons to viewe the works. The like may wee reade of Elis [...]hahs host,2. King: 4.1 [...]. which was abroade in the field with his reapers, when his litle sonne fell sicke in­somuch as this seemeth a point of necessitie, that eue­ry one, whom the Lord hath made a maister of posses­sions, although hee labour not, yet must hee certifie [Page 102] himselfe of his labourers diligence, with his owne eye sight, which condemneth many inferiour maisters, of negligent slothfullnesse, and idle negligence, in not re­garding their worldly talents giuen them of God, but referring the disposition to their stewards and seruants, refuse in their own persons to deale with God his bene­fits, as too base thinges for their occupations, which is the cause that so many maisters fall to be seruants, and so many seruants ascend to be maisters: their wealth is quickely consumed, & these which would not be their own seruants to keepe themselues in labour & wealth, come to be other mens slaues in drudgery or beggery, eyther in themselues or their posterity, as the iust iudg­ment of God, for he that would not vse his talent had it taken from him: therfore seeing this ancient nobili­tie were imploied in their own busines, let not the new & soddaine vp start wealthy men among vs, disdaine at poore laboring persons, or thinke it any disgrace to do as their fathers did, faithfully to labour in the meanest vocation. Secondly, after Boaz came to the field, he sa­luteth the reapers & saith, The Lord be with you, & they answered. The Lord blesse thee: where wee see the first thing he doth, he prayeth for the labourers, in this his godly salutation, for he wisheth the presence of God to be with them, which is his fauour, for his presence sig­nifieth his fauour and blessing, as absence betokeneth his iudgments and cursings.1. King: 8:11. This we may see in the de­dication of the temple by Salomon, the glory of the Lord so filled it, that ye priests were not able to sacrifise in it, & the angel saluteth Mary the mother of Christ wt the selfe same wordes, The Lord be with thee: wherin he signified the wonderfull fauour of God vnto her which should be the mother of the Messiah.Luc. 1, 28. And on the contra­ry, the absence of the Lord is the heauy wrath of his ma­iesty, as appeareth by that complaint of Dauid, Wil the Lord absent himselfe for euer? or hath he forgotten to be mercifull?Psa: 77.7 and Paul saith that the wicked are se­parated with euerlasting destruction from the glory & presence of God. By the which we learn how reuerētly we must vse our salutations, least when we wish the fa­uour of the Lord to be present with others, his mercy [Page 103] through our vnaduised praier be absent frō our selues: for how lamentable is it, to heare in many places, with one breath prayers to be powred out for other, and bit­ter blasphemyes against the maiesty of God, with wo­full curses to the death of their soules?Iam, 3, 11: May wee gather any comfort by these salutations, when men in deri­sion passing by other shall vse the salutation of Boaz, other wishing they know not what, do as well by their ignorant greetings pray for their owne destruction, as their neighbours prosperitie? such precious balmes let them not come vpon the heads of the righteous, for this is as certaine as the world shall haue an end, that all their supplications either at morning, noone, or euen­ing, are but mere customary speeches, proceding of the vsage & manner of men, not of the spirit or religion of the faithful. Yet let it not grieue vs to vse this language of Canaan, the phrase of the scripture, in our ciuill and godly comunication: and though, al the world cry out, puritanisme, puritanisme, yet blessed is hee that is not offended at Christ. Let the Samaritās worship in their mountaines, but we will worship at Ierusalem in spi­rit & in truth: and let vs vse, in despight of the world, ye weighty wordes of God his spirit, that they may be our owne mother speech, we the children of the church, & the heires of saluation. But in this it is noted, to be the duety of all men to salute them whome they meete, to pray for the successe of laborers and workmen, For wel we must remember, that except the Lord doe build the house, the builders build but in vaine, and except the Lord do giue the victorie, what though millions of horses be prepared of ye battel? surely it is in vain to rise early and to go late to bed & eate the bread of careful­nes,Psa. 12.7.1. to labour hard, & cōpasse the world by a thousand deuises, except their own prayers, & the prayers of the faithful, appeare in the presence of the eternall for thē. And this noteth the carnal constitutions of many mens harts among vs, which rashly enterprise their workes without calling on the Lord, & vnprofitably end thē to their owne destruction. Oh how it grieueth God his Saintes, dayly to heare his name abused by swearing, [Page 104] euen among them that husband the earth. They crye out on theyr seruants morning and euening, abroad, abroad, to worke to the field: but who sayth, come let vs first fall downe together and humble our selues in the presence of God, and call for a blessing vppon our labours, or saie thus much, The Lord bee with vs: no, no, that will hinder their dayes worke, they hire theyr seruants to labour, and not to praie. Therefore the pro­phet sayth,Hag. 1.6. You sowe much, but you bring but little in, you eate, but you are not filled, you drinke, and are not satisfied, you cloath your selues, but you are not war­med, and he that receiueth wages, putteth it into a bro­ken bag: therefore thus sayth the Lord, Hearken vnto my wayes. This is the plague vppon vs that minde our wealth, and not the welfare of God his Church, there­fore we labour lyke slaues, but other receiue the bene­fite by vs: wee imagine the earth bringeth forth of it selfe, children are borne by nature, the cloudes must needes raine, and our fruites must needs increase: thus wee make many Gods, while wee ascribe the power of God to his creatures. But be not so rude as brute beasts, the dogge will craue his meate at the hands of his ma­ster: more accursed are they which pray not for a bles­sing at the hands of God the father.

Thirdly, by this salutation of Boaz, wee obserue the dutie of elder persons or superiors, which is, first to sa­lute or speake to their inferiors, as masters to seruants, magistrates to subiectes, and pastours to their people: yet against this, in outward behauiour we haue many and dayly offences, for you shall haue Gentlemen and yeomen which will hardly speake to a poore man, be­ing asked a question by him, much lesse when they meet him will they giue anie curteous or friendly greeting. But heere we see Boaz, though honorable, yet humble, saluteth his poore and hired reapers, who condemneth ten thousand that are contrarie minded, for proud and surly persons. Olde Eli would speake to young Samu­el, a little boy: though hee were the high priest, yet hee scorned not so gentle a child: what then shall become of these stately person, which being saluted, will not sa­lute [Page 105] againe, as if euery word were gold that commeth from them, so sparing are they to speake to a poore or a simple man, whereas with their betters, their tongs are too bigge for their mouthes, whome they wearye with their vnprofitable bablings. This kind of euill spi­rite wil not be cast out till the heart be humbled, pride abated, sorrowe for sin increased, and the whole man perfectly regenerated, for by thy wordes thou shalt bee iustified, and by thy wordes thou shalt be condemned, for an humble heart will shew it with meeknes, but a proud heart will looke strangely.

Fourthly, as Boaz praied for the reapers, so the rea­pers returned to him, and sayd, The Lord blesse thee. Where wee see a mutuall salutation much commen­ded, for as hee saluted, so was hee resaluted, like to the Queene of Shebah, which gaue princely gifts to king Salomon, and Salomon gaue royall rewardes to her a­gaine: so that inferiours are bound, by the same lawe with as kind affection to pray for other, as they them­selues wer first entreated: for this too much shamefast­nes in many is worthy blame, because it doth not one­ly couer the countenance, but also couer the tongue, leauing them speecheles, when they are to answere their superiors: but as these labuoring reapers vse Bo­az, so also must wee any of our betters: which is with reuerence to speake our mindes, and godlines to pray for their welfare: and therefore wee must put on the spirite of meekenes, and euery one esteeme better of another then of our selues. But some will say, there is no such necessitie of salutation as you would make it,2. Kin. 4. 29 for Elisehah sending his seruaunt, commaunded him to salute no man by the way, and if any saluted him,Luc. 10.4 he should not answere them: likewise our sauiour Christ sending his disciples to preach, willed thē not to salute any by the way: therefore it is no such signe of pride as you would make it.

To the which I aunswere, first that Elisehah sent his man in wonderfull hast, which respected the life of the Shunamites son, therefore he willeth him to admit no let or hindrance in his iourney, but with all speed to go [Page 106] forward, insomuch as he should not doo the common curtesie to strangers either in salutation or in answer: Euen so meaneth our sauior that his disciples being ha­stilie sent, as it were, to gather the haruest of the Lorde, might admit no delay either in necessary or vnnecessary busines. And this teacheth vs that the labor of preach­ing excelleth all earthly duties, yea, that all other must serue to it as handmaides and seruaunts, to further the course, and not hinder the proceedings. Therefore this must remaine inuiolable, as grounded on the lawe of God and men, that curteous and godly salutations are verie commendable.

Then Boaz. Now in these three verses following in­sueth the communication had with his seruaunt, who Ruth was: vnto which his seruant telleth or answereth in the 6. and 7. verses. First, that it is Ruth which came with Naomi from the country of Moab: secondly, that shee asked him leaue to gather among the sheaues: thirdly, that she came but that morning, and had con­tinued till that instant. Where we see the carefulnesse of Boaz in doing good, would know the persons whe­ther they were worthie or not: and the faithfulnesse of the seruant, which so plainly declared the truth to his master. And this is the pure meaning of the wordes: o­ther doctrines can none be drawen from hence, and therefore let vs giue praise to God for that which hath beene spoken.

The end of the fifth Lecture.

The sixt Lecture.

Chap. 2. Verse 8, 9, 10, 11, 12, 13, 14.

8 Then sayd Boas to Ruth, Hearest thou my daughter, go to none other field to gather, neither go from hence, but abide here by my maidens.

9 Let thine eies be on the field that they doo reape, and go after the maidens: Haue I not charged the seruantes that they touch thee not? Moreouer, when thou art thirstie, go vnto the vessels and drinke of that which the seruants haue drawen.

10 Then shee fell on her face, and bowed her selfe to the ground, and sayd vnto him, How haue I found favour in thy eies, that thou shouldest knowe mee, since I am a stranger.

11 And Boaz answered and sayd vnto her, All is tolde, & shewed me that thou hast done vnto thy mother in law, since the death of thy husband, and how thou hast lefte thy father and mother, and the land where thou wast borne, and art come vnto a people which thou knewest not in times past.

12 The Lord recompence thy worke, and a full reward bee giuen thee of the Lord God of Israel, vnder whose wings thou art come to trust.

13 Then she said, Let me find fauor in thy sight, my Lord, for thou hast comforted me, & spoken to the hart of thy handmaid, yet I shall not be like to one of thy maides.

14 And Boaz said vnto her, At meale time come thou he­ther, and eate of the bread, and dippe thy morsell in the vineger: and she sate beside the reapers, &c.

IN these wordes the holy Ghost declareth the cōmunication which Boaz had with Ruth: for so soone as he vnderstood who she was, he turneth his speech from the man to the woman. This conference, ac­cording to the number of the persons, hath two partes. The first is of Boaz, and the second of Ruth. The first parte which respecteth Boaz, [Page 108] is the singular curtesie he offereth to Ruth, ver. 8.9.14. Wherin first he biddeth her to gleane freely among his maidens, not onely in that fielde, but also wheresoeuer the reapers bestowe themselues: secondly he comman­deth his seruants that they doo her no iniurie, but giue her drinke when she is thirstie, and himselfe called her to meate, and gaue her so liberally, that she being suffi­ced, left for her mother.

The other part which concerneth Ruth, is her man­ner of behauior to this curteous intertainment of Bo­az, wherein first shee boweth her selfe to the ground, verse 10, secondly, she confesseth the greatnesse of his kindnesse, in the same verse, because she was a stranger, and her vnworthinesse of anie benefit, vers. 13, because shee should be as one of his maidens. For this speech of Ruth Boaz sheweth the cause of all his curtesie, ver. 11. because shee had dealt so well with her mother in lawe, and had forsaken countrie and kindred to come to the people of God, therefore shee deserued to be ho­nourably intreated: secondly, he prayeth for her, ver. 12 that the Lord would not frustrate his promise, deceiue her hope, but recompence her labour, and shield her with his wings. Of these partes let vs speake in order, as the spirit shall giue vtterance, and the time permit.

Then sayd Boaz. So soone as hee vnderstoode who that woman was, whereof hee had demaunded his ser­uant, hee, turneth his speech vnto her, that so soone as might be he might comfort her afflicted pouertie, and testifie any good will to a godly stranger: where first of al it is commendable, that he vouchsafeth to cal so base a person by the name of Daughter, for truly this louing word bewrayeth the tender affection of a godly heart, forgetting his lofty degree, and calling an abiect stran­ger by the name of daughter, which proueth that hee longed to giue vnto her some comfort of kindnes. This humble and most tender title of daughter and sonne are very vsual in the scripture, for when the Lord would comfort the Church of the Iewes against the blasphe­mies of Senacherib & Rabsakeh, he calleth it a virgine the daughter of Sion,Esay. 37, 22 as if he had said, euen as a father [Page 109] is carefull for the wealth of his daughter,Luc. 23.28 so do I watch for the welfare of my church: in like manner Christ our sauiour comforted the women that wept at his death, by the name of the daughters of Ierusalem.

Out of the which we gather this profitable doctrine, that it is one property and duety of an humble minde, to speake kindly where it wisheth frendly, especially, when we talke to our brethren & the professors of the same religion, our harts must be as the sweet roses, and our wordes as soft as butter, to supple and refresh their troubled dayes. For wee must not doo as many haue both in their writings and familiar speeches, comforted them with the vilest reproches, tanting termes, and vn­charitablest titles they could inuent, that the poyson of aspes may seeme to lodge in their mouths, being by their wordes right deuills, they speake, so cursedly: but handle them, if they bee faulty with gentle wordes, for men in authority must punish with the swoorde of magistrates, not the wordes of slaunderers: equalls by admonition, not by reuiling: inferiors by petition, not by exclamations. If wee will haue humble heartes, we must shew them by gentle words, for out of the abun­dance of the heart the mouth speaketh: the faithfull are compared to sheepe which are meeke and silent, but the reprobate to dogs which are alwais barking & brawling. If wee brand other with the marke of con­tempt, we burne our selues with the iron of an vngod­ly tongue: many can bee content to distribute their wealth liberally, but their scornful words disgrace their deuotion, because they taste more of wormewoode, then of the rose: and this I haue noted in many greate persons, that their wordes are as kind to their dogges as to the poore: Oh how vnlike are they to the Lorde himself, which calleth vs sons, to this godly Boaz, which calleth Ruth his daughter, to ye apostle Paul, which cal­led the meanest in the church of God a brother. Why do you forget your selues to be the children of Adam? or rather will you not be their fellowes heyrs of grace, yt thus raign ouer your brethren in disdainful speeches, as though heauen were not high inough for you both [Page 110] to abide in.

Go not hence. Now we are come to another curtesie of Boaz, which consisteth in his commandement hee giueth to Ruth, first that shee should not go into anie other field to gather: secondly, that she shuld ioyne her selfe to his maidens: thirdly, that she should follow the reapers whether so euer they go: that by this it seemeth the man was delighted to handle hir gently. Was it not sufficient that he suffred her without denial or reproof, or if he gaue her leaue by name aboue many other (as no doubt but there were many in the field) but hee must admit her into the company of his own maidens: or hauing giuen her that libertie, he must also bid her to follow his reapers whether so euer they go? surely this was strange kindnes to a strange woman, to be intrea­ted more like a daughter than a Moabitesse: nay, he ad­deth the second part of his commandement, telling her that he had charged his seruants quietly to indure her presence, and giue her for her necessitie. Where we first of al note a heauenly example of godly liberality, how far it differeth from worldly pinch-penies. They giue in gentlenesse, the other in pride: they in cheerfulnesse, the other in murmuring: they in liberality, the other in couetousnes: and looke how many degrees the moone is aboue the earth, so many the giftes of the godly sur­passe the carnall: the reason of this is, because the one are perswaded to what end they giue, but the other do think it to be cast into the sea.Exod, 36.9. We read of the Israelits, when the tabernacle of the Lorde was to bee builded, they offered so much, yt Moses proclaimed they shuld offer no more: this heat of liberalitie is well cooled in this frozen age, for we haue much ise, but little water: as the ise will afford no water till it be thawed, so men will giue nothing to the church, poore, or tabernacle of the Lord, til they be dead: now there is such striuing to go formost in godly contributions, that euery one sitteth stil, many plucke from the church, personages & profits, tiths, & sancitified offerings, but few adde one mite into the Lords treasury. Let the poore be famished, the gospell vnfurnished, the churches vnbuilded, the [Page 111] people vntaught, learning contemned, idle & ignorant persons aduanced, and many poore soules condemned for want of the bread of life: yet they saie still, come let vs search for more treasure, let vs take to our selves the houses of God in possession: yea, they spare not the ve­rie altars of the Lord, but think it a charge that the sa­craments should be so often administred at the cost of the parish. Oh most miserable and vngodly behauior of wicked wordlings, who (like the lions den) suffer all to come in, but none to come out: like the adamant which draweth all things, but casteth abroad nothing. Where is the wonted contribution, which in the primitiue church we reade? The Apostle commended the Mace­donians, that they gaue beyond their power, willingly, not of constraint. Which answereth the carnall obiec­tion of many which saie,1. Cor. 16. [...] they must giue of their abun­dance, so if they haue not abundance,2, Cor. 8.23 they are exemp­ted from giuing. But the holy Ghost woulde exempt none, for euerie one of his abilitie is bound to giue to church and poore, none must appeare before the Lord empty, he which had not a lambe must offer a doue,Deut, 16▪ Leuit, 12. & she which had no more, gaue two mites into the Lords treasurie. The seruant for his wages,Luc. 21.2. the laborer for his hire, the crafts-man for his taking, the yeoman for his profits, the gentleman for his office, the noble man for his reuenues, must euerie one giue somewhat to poore and religion: but some take from the Church one hundred poundes a yeere, and giue scant an hundred shillinges: some hath more and some haue lesse, and they preie vppon vs as the Eagles on the altars, carry­ing with theyr commodities coales of fire, which shall burne both their houses and progenie, because they tooke it from the Lord.

Secondly, in this kindnesse of Boaz vnto Ruth, this is worthie to bee noted, that hee commaundeth his seruantes to offer her no wrong: for to touch, is to iniurie in many places of Scripture, as when the Lorde speaketh by the Prophet Dauid,Psa. 105:15 Touch not mine annoynted,Zach: 2 [...]: neyther doo my prophettes anye harme. That is, neyther doo you hurt my Prophets, [Page 112] or annointed. And againe by the prophet Zacharie, Hee that toucheth you toucheth the apple of his eie, that is, which hurteth you, harmeth the tenderest place of all his owne bodie: euen so doth Boaz take it in this place. For well knew that good man that her simplici­tie would be quickly abused by the rigour of his ser­uants, and wee knowe it hath beene and also is a com­mon plague to most of the godly, euil and discurteous seruants, as appeareth in the historie of Abraham and Lot,Gen. 13.7: and verie often the masters which are well affect­ed in religion, are abused by their seruants, in theyr friends. If they bee worshipfull, then the seruants will churlishly intertaine those godly persons which resorte to theyr masters houses: if they bee higher, they wyll scorne them, if baser, they will enuie them: this mis­chiefe had godly Ioseph noted when hee commanded his seruants to vse his brethren so kindly:Gen. 42.25 1. Sam, 24.4.5 and Dauid by a seruant was whetted on to bee reuenged vppon Saul. Therefore right worshipfull, and yet our brethren in Christ, as you are careful in your owne persons to do good to the godly, euen so followe this Boaz, in com­manding your seruants to deale friendly also. I knowe you shall neuer choose all your seruants of your owne disposition, yet if you often warne them, you maye chance to winne them, for the beginning of religion is the loue of them that professe it, euen as hunger in a sicke person is a token, of recouerie. Then shall you cheerefully receiue Christ into our houses in his poore members, and ioyfully assure your consciences, you haue vnfainedly loued him, for hee which hath giuen his Angels charge ouer vs, willeth also that we should giue our seruantes charge ouer our brethren: the vn­kindnesse which many poore soules haue receiued at the handes of your churlish and stubborne seruantes,Mar: 10.13 hath discomforted them more than all your liberalitie hath comforted them. What accesse coulde the little children haue to Christ whē the disciples forbad them: euen so, how shal we repaire to your dwellings, when your owne seruants, so much as in them lyeth, diswarn vs of your houses, keepe vs from your presence, enuie [Page 113] our meetings, and deride our profession:

Wherefore she fell. This verse concerneth Ruth, and her answere to those wordes of Boaz first her gesture is described, that she fel vpon the earth, & bowed hir selfe to the ground, that is, with all shewe of humilitie: se­condly, she commendeth this his kind curtesie, because she was a stranger: so that by outward behauiour, shee gratifieth his gentlenes, and exalteth his liberality to­ward hir, by the consideration of her own person which was a stranger, & therefore vnworthy of so great kind­nes.

Out of the which we chiefely obserue, first, that it is a dutye of the poorer sort, not onely to acknowledge their thankfulnes by woordes, but also to testifie it by outward submission: for Abraham himselfe vsed it e­uen to the idolatrous Hithits,Gen. 23.7.12. whē they gaue him leaue to bury his dead, twise together. This noteth a greater thankfulnes then all the wordes of the worlde: in so­much as it is accounted a speciall duetye belonging to superiors, as wee may see in Bathshebah to her hus­band, when shee came to tell him how Adoniah raig­ned, and likewise in king Salomon towarde her,1. Kin. 1.16 when she came to aske Abisag. Now, if these stately persons bowed themselues, but in curtesie,1. Kin. 2.19. much more ought wee of duety. Then is heere condemned, the vnci­uill behauiour of many stout personnes, which are so farre from bowing, that they will hardly thanke theyr brethren for their liberalityes, accounting it their duty, as they say, to giue: as if also it were not their dutie to bee thanfull. The knowne example of the ten leapers, doeth much commend this kind of thankfull behaui­our, and also condemne the ingratefull affection. O­ther there bee that are in such loue, with this cap and knee, that it doth them more good to see the poore people bende vnto them, then they reioyse that they haue giuen for Christes sake, insomuch as they giue, that themselues, and not the Lord might bee honou­red.

This lacke of reuerence in the one, and loue of honour in the other, are both vnlawfull, because [Page 114] they both proceed from one roote, which is the pride of our owne heartes, and the conceit of our owne persons.Hest. 3, 2. But some will say, wee do but as that godly Mordecai did, which refused to honour the wicked Haman, so wee abstaine from doing reuerence to the proud and vaineglorious, because wee will not feede their disposition. Vnto whom I answere, that there were manye causes for which Mordecai refused to bend vnto Haman, which they can neuer alledge for themselues:Exod. 17.14 the first, because he was a wicked Amale­kite,Deut. 25.17, of a nation, whom the Lord commanded the Iewes vtterly to destroy, neyther to spare man, woman or child,1. Sam. 15.9 as appeareth in the historye of Saule, who be­cause he transgressed this commandement of God in sauing Agag their king and certaine oxen to sacrifise, it cost him his kingdome and displeasure of God. Be­cause of this lawe of the Lorde, Mordecai woulde do no honour to this childe of destruction, and was blameles.

Secondly, it is thought that the honour which Ha­man obtained, was proper onely to God, because hee was aduanced aboue all other: and such kind of reue­rence we must alway beware of, for Shedrach, Meshach and Abednego,Dan. 3.16.17.18 had rather dye then fall downe be­fore the image of the king of Babylon: euen so wee must not giue more to man then is his owne, but vn­to Caesar the thinges which are Caesars, and vnto God the things which are Gods. And if any for these causes defend their stately behauiour, let them consider that the Lord bids vs not to destroy, but rather to loue our enemyes. And though they require such worship as is due onely to God, yet we must not refuse to giue them that which belongeth to man. Other can be content to honour them whom they knowe to be godly, but the wicked they thinke vnworthy of reuerence, because our sauiour would do none to Herod or Pilate, Paule to the high Priest, when hee called him painted wall.

To whom I answere, that Christ (though he called Herode a foxe, and woulde do no miracle before him, [Page 115] because hee desired but to wonder, and not to gloryfie God by it.) Yet gaue to Herod that duety which per­tained vnto him. Likewise vnto Pilate, when hee tolde him, his power came of the Lorde: so Paule did reue­rence, not onely the high priest, but also Felix, Festus & Agrippa, who were heathen men, though magistrates, and therefore were honourable by the lawe of God. So then this must remaine for a grounded truth, that our betters must bee honoured as men, not worship­ped as God: wee must with Abraham bende as well to the idolatrous Hebron, as with Bathshebah to godly Dauid: if they receiue more then they are worthy, it is not our default, but their danger, let vs giue to the prophanest person his right, and vngodliest caytife that which is his owne.

Secondly, by this wee note, that the godlye in gi­uing must haue no respect of persons, countrey or kin­dred, strangers, or neyghbours children, as Boaz did heere to Ruth, who by her owne confession was a stranger, and therefore vnworthy, but wee shewed you this in the first chapter by the example of the Mo­abites, to Elimelech and his family, to bee a thing in­cident to very naturall men, and by them condemned that vse it not,Gen. 1.18 ad 9. much more in them that haue known the truth. The which Abraham did to angelles, where­vppon the Apostle wisheth, to keepe hospitalitie,Haeb. 13.2. for so some haue receyued angelles, in steede of men.Exod. 22.21 The Lorde commaunded verie sharplye, Leuit. 19.33. that no vio­lence bee done to strangers, neither yet that any should oppresse them.

Whereby the vngodly entreating of strangers, that manye wishe for among vs; is too wicked enuy­ing, that any shoulde bee permitted to come and so­iourne among vs, like free borne children: Yet heere­in wee are to prayse God, that these persons can­not bite, although they barke at poore harbour­les strangers, and also that hee hath blessed our ma­gistrates with more pitifull mindes. And let these personnes knowe and consider, that it is as easie to go out as to come into England, this is, they may as [Page 116] sone be driuen to other places out of their owne coun­trey, to bee strangers there, as these are, repayred for succour hither. The vncertaintie of worldly estate, that hath brought great princes to extreme pouerty, should bridle their churlishe and vngodly affections, from offering one thought of iniurie to these poore har­bourlesse strangers. Wee knowe the parable of Christ, of a man that trauailed from Iericho to Ierusalem, and fell among theeues: the kindnes of that stranger Samaritan, should mooue vs to do good to strangers while the world standeth, seeing wee are more helped by their presence, then by our owne neyghbours: but these kinde persons that thus rayle vppon poore stran­gers, are such as are grieued against God and men, who in their hearts would haue no man liuing in the lande, besides themselues and theyr cursed posteritye. But some will saye, you make too much account of stran­gers,Deu. 23.20 the Lorde doeth not make such reckoning of them, because, forbidding vsury to the Iewes, yet hee permitted them to take vsurye of the strangers, I an­swere, those strangers were the cursed Cananites and none other, whome God had vowed to destruction: to the intent the Iewes might haue them in all slauerie. Of them he permitted to take vsury: for this is the bles­sing of God vppon that people,Deu. 28.12 that they should bee able to lend to other, but stand in no need to borrowe of other. Therefore that beeing but a permission for the Iewes onely, hath ceased in that common wealth: but in Christ there is no difference of Iewe or gen­tile, male or female, bond or free, for all are his and hee the Lordes: so that nowe the name of a straunger is quite ceased, but all are neighbors and brethren for euermore.

And Boaz answered. In this verse is contained the replye of Boaz vnto the speeche of Ruth▪ wherein is set downe the true cause of his liberalitye vnto her, first in regarde of her mother in lawe and his kins­woman, with whome shee had dealt so well in her owne countrey, secondly, in regard of her selfe, she had forsaken father and mother with countreye and kin­dred, [Page 117] to come among strange people.

Where we first obserue, a singular encouragement to obey our godly parents, for wee see that our good actions needed not to bee preached abroade by other, for our farther cōmendation, but at the time appoin­ted, they will shewe themselues, as the life of trees by sending foorth leaues in the spring time of the yeere. Ruth, as wee haue heard, dealt most louingly with her mother in lawe in Moab, yet you see that her kindnes hath followed her to Bethlehem in Iudah, manye myles distant the one from the other. If it had beene knowen there to a few onely, it had bin sufficient: but being spread a broade; the chiefe man in a citie doth commende her for it, among a multitude in a haruest field: the place could not hide it were it neuer so far of, the time not conceale it, bee it neuer so secret: the com­mendation of it be couered, because shee was a stran­ger, nor the credit of it bee loste in another countrey. Such is the nature of good thinges which wee do to o­ther, that no obliuion can euer bury it. What needeth this boasting of our almes deedes, like the blowing of a trumpet, this bragging of our worthynes: some of their manhood, some of their friendship, other of their riches, and many of their labour: as if they slept not foundly til al the world did ring of their commendati­on. This one thing loseth all our reward, for it is better that the workes then the wordes should witnes it. We may also by this assure our selues, that we haue done nothing so secretly to the flocke of Christ, but it is knowne, and the name of God praysed for it:Reue. 14.19 for as euill deedes remaine to the graue, so good workes re­ [...]ound to perpetuall memory.

Secondlye, by this wee obserue the excellencye of religion, for whose sake it is commendable to for­get nature, and praise worthye to forsake our pa­rents and people. Which, if we should doo for any o­ther cause whatsoeuer, we were accursed.

When the Lorde woulde establishe his couenant with Abraham [...] hee called him from Father and [Page 118] countrey,Gen. 12.1 to shewe that for religion sake it is a glory, and not onely to do thus,Leuit. 7.44. but also for to bee scourged, yea,Act. 5.41. and to suffer death.

Why then is it so contumeliously vpbraided, so scornefully refused of many, and but of fewe [...]ecti­ued till this day. Among all the world, onely Abra­hams posterity had the couenant and promises, and now though men bee as the sande on the sea shoare, and the starres of heauen,Rom. 9.27. which cannot bee number­ed, yet shall but a remnant bee saued; none come vn­to it but by the especiall grace of God, whereby hee draweth them, as it were, against theyr mindes: fewe persons woulde resorte to Noahs arke, because they scorned his preaching: euen so fewe are religious, be­cause they account it a base worke to heare the worde of God plainely opened, and sincerely expounded. Where is then become this auncient zeale, that made men and women, as well noble as base, to bee obedi­ent to the calling of the Lord, for which cause they forsook both wealth, parentage, cuntry, & kindred, but in these dayes men will forsake Christe and his Gos­pell, religion and preaching for the least of these. Once the Apostle saide hee accounted all thinges as dung in regarde of Christe, but nowe Christ is regarded as dung in comparison of the worlde. Once Christ sayd, whosoeuer loueth father or mother, wife or chil­dren, house or landes more then mee, is not worthy of mee, but nowe whosoeuer loueth Christe more then these, is not worthy to liue.

Once it was saide, firste seeke the kingdome of God and the righteousnes thereof; and all other thing shall be cast vppon you: but nowe, first seeke the worldes riches and wealth, and religion will fol­low too soone. Oh what miserable daies are we fallen into, where ignoraunce aduanceth it selfe like the moone, and is not ashamed, the Gospell reuiled by euerie atheist, the ministers molested for euery pa­piste, the sacramentes prophaned, the professours tearmed by slanderous titles, which for Christes sake [Page 119] haue loste their kindred and aduentured their liues. Surely, surelye, some great plague is approaching, for the quenching of this burning heate of sinne, when they shall say, here is a God that rewardeth the righte­ous, verily there is a God that iudgeth the worlde.

Thirdly, we obserue out of this verse, that wee must not without consideration giue liberally to all, but with speciall fauour do good to the godly: for you see Boaz telleth this second cause, of her forsaking both countrey and kindred, as if hee were bound to do for such, as for his owne children, thereby signifying, that if wee haue neuer so much to giue, yet wee can neuer giue inough to the saintes of God. This our sauiour signifieth when he saith,Luc. 4.26.27 There were many widdowes in Israel in the dayes of Eliah, yet to none was hee sent but to Sarephthah, a cittie of Zidon, to a woman a widdowe: as if hee had sayde, as God with speciall kindnes releeued her in the three yeeres famine, euen so must wee with the like fauour succour the godly and labouring poore. Therefore,Gal. 6:10: when Paule biddeth do good vnto all, hee addeth, especially to the house­hold of faith.

This is profitable for our dayes, that wee might also learne to whome we may giue: for now our land is full of wandering and roaguing beggers, who as their life is most base, yet their manners are far worse: first they worke not at all, but are idle, and hee that worketh not, must not eate, because he walketh inor­dinatly: secondly, they are for the most parte, vtterly voide of all feare of God, atheistes, ignorant persons, blasphemers, prophaners of Sabaothes, disobedient to magistrates and maisters, common whooremaisters and whoores, hauing almost euerye weeke newe hus­bands and wiues; theeues, and such drones as sucke a­way the almes from poore labouring persons. They will praye at euery doore for any simple reliefe, with their hats on their heades, most unreuerently: but if a­ny man appeare before them, they will presently breake off their prayers, and vncouer their heades, esteeming more of the presence of a seely man or woman, then [Page 120] of the maiestye of the eternall God: if they bee not satisfied they will curse more vehementlye, then be­fore they prayed earnestly. Those are the poore which get our almes: but for other I heare of few, for I speake nothing but that which I haue heard and seene with my owne eyes. And to speake nothing of their chang­ing of their voyce, their counterfaiting sores, and their common drunkennes: I thinke I maye euerie way conclude, they are the caterpillers of our coun­trey, the Canaanits of our common wealth, the vngod­liest and vnprofitablest members among vs.

For whome I haue two sutes, the one to the ma­gistrats, that so often as they finde such persons, they would duety execute the lawe vppon them, that the o­ther may beware: and my other to the people, that they would bee deafe at their cryes, and shut vp their compassions from them, and bestowe it vppon the poore labourers among vs, to encourage them with patience to endure their trauailes, and to discourage the other from this kind of wicked life. Whatsoeuer you giue them is but seede cast into the sea, whereof shall neuer come any profit: but those that are of the house of the Lord let vs wishe them prosperity.

The Lord recompense. This is the second parte of this replie of Bohaz, which is his prayer for Ruth: wherein as wee shewed you, are deliuered two thinges: first that the▪ Lord would giue her some reward: se­condly, hee comforteth her, in that hee telleth her, shee is come to trust vnder the wings of God. Where first of all heere seemeth some holde for popish merites, seeing hee prayeth for a recompense and perfect re­ward. Therefore it may be probably gathered, will they say, from hence, that workes after faith merite grace: for heere I cannot conceale the subtilty of our English papists which they learned from the Remish Semina­rie, being asked whither workes merit, they answere no, meaning those workes which goe before faith, whereas they euerie one doo confidently beleeue that workes after fayth doo merite eternall life. Thus they blinde our eyes with the schoole distinction [Page 121] of workes before faith, and after faith, that they might the better couer their sophistrie, but we (praysed be God for it) most confidently affirme, that no workes ey­ther before or after faith, doe concurre in the matter or cause of iustification. As for workes before faith,Rom. 14.23 wee acknowledge they are sinne; for whatsoeuer is not of faith is sinne; and for workes after faith,Rom. 4.2. Galat. 2.16 Eph. 2.6. we constant­ly beleeue with Paul, that our saluation commeth not by them. But let vs come to this scripture, and conti­nue a little with our saluation▪workers. We grant Bo­haz prayeth for a reward: What then? therefore works eyther merite, or he prayeth amisse: both which wee denie, and will confirme by this scripture. First did Bo­haz thinke that Ruth had merited by this forsaking of her, countrey? I answere no: why then doth he pray for her? if she had deserued it, God is not vniust, hut hee that commanded that the hire of a labourer shoulde not bee kept backe one night, woulde not, or needed not to be intreated for that which he must of necessity performe. By the which we see, that the praier of Bohaz the merite of Ruth, & the iustice of God, cannot stand together.

Secondly, for what cause doth hee praye for a re­compense? Was it not because shee had forsaken her owne idolatrous people, to come to the Lordes com­mon wealth? yes verily it was so. Then was it of faith or of workes? no worke assuredly, but faith; for faith cau­sed Moyses when hee was growen vp, to forsake the courte of Pharao,Heb. 11.2. and to ioyne himselfe with God his afflicted people: Faith caused Abraham to come into the land of promise, from his owne idolatrous coun­trey:Heb. 11.8 and this same faith caused Ruth to come from the Countrey of Moab to the people of the Iewes, and therefore Bohaz addeth, that she was come to trust vnder the winges of God, but confidence proceedeth of faith, and not of workes. Therefore to conclude, Bohaz prayeth for such a rewarde, as God had promi­sed to all the faithfull: for as the sunne looketh vpon the earth, and the earth looketh vpon the sunne again, so faith respecteth the promise of God, and the promise [Page 122] of God regardeth faith:Ioh. 3.18. because it is written, whosoe­uer beleeueth in me hath euerlasting life; but whosoe­uer beleeueth not (though hee purchase landes for Ca­tholikes, build Churches, ordaine chaunteries, and got neuer so farre on pilgrimage) yet is hee condemned al­ready. But now they wil renewe their wonted outcry, saying, we preach for faith, we condemne works, wee driue men to a wicked life, and tell them all is well, if they beleeue wel: we condemne, say they, housekeeping, giuing to the poore, with builders of colledges, and Churches, and founders of hospitals, with all charita­ble actions: but these are great thunderclappes, but yet without rayne. I aske the resolutest papist liuing, where euer he read any of these, in all the writinges of the pro­testants, once mētioned wt out singular cōmendatiō: for I am sure none of you yt are resolute papists, wil come to the churches, to hear our preachers speak against them: yet you crie out, beleeue them not, they broche heresies. This is brought vnto you, by your pensioner hangbies, and luke warme professors, papisticall Atheistes, which come to our Churches to sleepe, and there dreame, who being come vnto you, make you beleeue that their dreames, were the preachers sermons: and you that are apt to beleeue lies, beleeue liars. But to come to the purpose, you accuse vs for condemning good workes, when we attribute no merites vnto them: this we deny, for the reason is like this: None will become a papist, but hee that hopeth to bee Pope: so none will do good workes but hee that hopeth to bee saued or crowned by them: If they graunt the latter, then they must giue the former: which I am assured many honest minded papistes would not bee, though they might haue as much as the Popes father, the Deuill offe­red Christ, which was all the worlde. Therefore as a papist is not a papist, because hee woulde be a pope, so good workes must not bee done, that men might bee crowned by them. Euery Catholike which be­leeueth as the Church beleeueth, must not presently steppe into Peters chayre: no more, euery one that doth a good worke, must by that ascend vp into hea­uen [Page 123] Good workes haue another vse then to iustifie. Because the eye cannot smell; shall it therefore bee puld out? noe, it was created to see and not to smell: because good works iustifie not, shal no man do them, God forbid, they were giuen to the faithfull, for out­warde testimonies of fayth, and of God his spirite, that by them they they might assure themselues and others to be sanctified and elected: not that they should helpe, in their saluation. As the tree dyeth without the barke, and fire is nothing without heate, so workes without faith, and faith without workes, is cursed and vnprofi­table.

Therefore wee say, let euery one that calleth on the name of Christ, depart from iniquitie, eschewe euill, and do good, feede the hungrie, cloath the naked, vi­site the sicke and imprisoned, harbour the harbourles, prouide for children and widdowes, yea and builde Churches, and Colledges for the maintenance of God his worship and learning. Yet we say,Rom. 6: 1.2.3. we are iustified by faith, we haue peace with God through our Lorde Iesus Christ, by whome we were brought to this grace, through which we stand, & glorie vnder the hope of ye glorie of God: for all the works in the world cannot sa­tisfie for one sin, because there is none other name vn­der heauen by which wee may bee saued, but onely by the name of Christ.

Out of this, first wee gather the goodnesse of God, which of his owne promise and owne mercie, accep­teth that little obedience of faith, which wee offer vnto him. What can we doe to the fulfilling of the lawe? if we keept all and yet fayled in one, we had lost all our labour: but if we kept one point onely, and faulted in the rest it were like to a man that was bounde to pay ten thousand pound, and should offer a shilling: but we keepe none,Rom. 6.21. and yet hee accepteth vs in the death of his Sonne, that our righteousnesse might abound to euerlasting life. Nowe, the vse of the mercy of God is, that hereby wee shoulde bee made more fearefull and carefull not to offende him: not as some imagine, that hereby is giuen the greater libertie [Page 124] to sinne,Esay 24.18. because the Lorde speaketh peace vnto vs in his beloued Christ: for this is, as the prophet speaketh, being escaped out of a ditch to fall into a snare, and as a man which is drawne out of a riuer, should cast him­selfe into the sea. But the regenerate must bee more affraide to offend the mercy of God, then the vnrege­nerate at his threatning iudgementes. They will not sinne, because they loue God; the other will abstayne feare of punishmente: the promises of the Gospell terrifie them more then all the terrors of the lawe; for they find a sweeter comfort in the presence of the spirite, then to rest in all the gardens of pleasure, when they finde accesse to the throne of grace, through the blood of Christ, and by him all their infirmities coue­red, their petitions graunted, their sinnes remitted, & they at peace with God: like ioyfull men discharged from euerlasting imprisonment, they walke in holi­nes and righteousnesse before him all the dayes of their life. Oh that these mercies would sinked deeper into our hard harts, that the force of the cogitation of the blood of Christ might both soften and mollifie, purge and cleanse them from wauering and doubting, wanton­nes and presumption, and prepare our fallow groundes fit to receiue the Lords owne feed, his euerlasting word which is able to saue our soules.

Secondly by this when he saith, vnder whose winges thou art come to trust: the dignitie of the faithfull is commended vnto vs, for they liue vnder the wings of the Lord: Which is a Metaphor or borrowed speech, comparing him to a hen which couereth her chickens with her winges, shewing vnto vs that then wee are in safetie, when wee are couered with the winges of the Lord. This our sauiour noted when hee saide, that hee woulde haue gathered the Cittie of Ierusalem, as a henne gathereth her chickens. This dignitie of the faithfull is by many such speeches manifested in the scripture,Mat. 23.37 wherein the Lorde sheweth vs the care hee hath for our safety, when he calleth vs the apple of his eye. He sheweth his loue, when he calleth vs his childrē, his brethren and spouse, to teach vs our dueties: he cal­leth [Page 125] vs the braunches of a vine, which are good for no­thing but to bring forth grapes: euen so are the godly pleased with nothing which they doe, saue onely the worshippe of God. This consisteth in the holy fellow­ship which the faithfull haue with God, which Dauid faith, bringeth life for euermore, with whome is a well of life, and the fulnes of all ioy. And in another place the Lord saith, Behold I stand at the dore and knocke, if any man open, I will come in, and suppe with him, and he with me: and Iohn saith, He that abideth in the doctrine of Christ, he hath both the father and the Son.2 Ioh. 9. Here is the comfort of the spirit that dwelleth in vs, the assurance of faith which ouercommeth all the worlde, the euidence of our saluation,1. Ioh. 3.24 euen the confession of the Gospel with the mouth, and the beleeuing in the hart, the hearing of it when it is preached, and praying in the assemblies of the faithfull; for wheresoeuer are two or three gathered together in my name, there am I in the middest of them, saith the Lord: for he dwelleth among his saints, the Arke is with his ministers, the couenaunt or tabernacle of presence with them that feare him for euermore. Oh, who will not be drawne to be the member of Christes owne bodie, the heauen­ly Temple for the holy Ghost to dwell in, the sincere professor of true religion, that they may haue both the Father and the Sonne. Who will not open to the Lords knocking, that hee may receyue the king of glorie for his guest? Finally, who would not forsake the shadow of all the trees in the worlde, to bee couered vnder the the winges of the Lords presence, Where is more com­fort to be found but one day, then a thousande yeares in all the thrones of maiesty?

Thirdly and lastly, by these wordes, as is noted the dignity of the faithful, so on the contrary is vttereth the desperate and comfortles estate of the wicked, namely, they are like vncouered birds also, but neuer are shield­ed with the winges of the Lord: they lie open and scat­tered, subiect to all the soules of the ayre, euery minute in danger to be torne in peeces by the hellish & infernal deuils.

[Page 126]Therefore Dauid saith, howsoeuer they bee nobles, and Princes of the earth,Psal. 73.18.19. and haue houses and possessi­ons, after their owne names, yet they stande but in slip­perie places, so soone as they mooue, they fall. Our sa­uiour saith, They are like a man hauing no wedding garment:Mat, 22.13 so soone as the king espieth him, hee is cast into vtter darkenesse.Ephes. 4.18. Paule saith, they are straungers from the life of God, so that being liuing, yet they are but condemned persons, which euery houre, looke for the tormentor, then to bee burned in euerlasting fire? Oh fearefull estate of all Atheistes, papistes, idolaters, Iewes, Turkes and Pagans, carnal men and hypocrites, despisers of the ministerie & Gospel of Christ; who as in this world they are without God, so in the world to come, shalbe separated from his presence with the De­uill and his Angels. Looke on your reckoninges, you guiltie consciences, which euery day adde thousandes to your former inniquities. The greater your debte is, the sharper shall bee your imprisonmente. The oftner you are warned, the more shall bee your stripes: As none were saued but those that entred into the arke, so not one of you shall euer see the face of God, (except at your condemnation) vnlesse you become zealous professors, and heare our sermons, bee parta­kers of our prayers, and as obedient to the voyce of the Gospell in the mouth of his ministers, as if there were a law of present death, to be executed on you for euery default.

I finde fauour. This is the second part of the speech of Ruth, wherein she thanketh Boaz, and excuseth her selfe. She thanketh in the first wordes when she sayth: I finde fauour in thine eyes, oh my Lord, because thou hast comforted me, and hast spoken those thinges which are to the hearte of thy handmaide. For she confesseth his curtesie: and thankefulnes, by the verdite of the learned, is the humble confession of a benefite. She excuseth, when she saith, I shall not be as one of thy maydens. As if she had saide, I am vnworthy of this curtesie, because I come to labour for my selfe, not for thee, as these thy maydens doe. Out of the which wee obserue these [Page 127] things.

First holy example of commendable thankefulnes, much accepted of God and men, as vnthankefulnes is abhorred by heauen and earth: we haue examples here­of in many wicked persons,Gen. 21.2. as Laban his discurtesie to Iacob, Saule vnto Dauid,1 Sam. 19.10. and the wicked Ammonites to his ambassadors: To speake nothing of Pharaohs butler vnto Ioseph, of Nabal vnto Dauid,2 Sam. 10. [...] and also the inhabitants of Keilah,Gen. 40.23. which being famous in the scrip­ture for the enemies of God,1 Sam. 25.10. so are they branded with this note of vnthankefulnes, as if it were an especiall fruit of vnrighteousnes.1 Sam. 33.12. And truely this is most wor­thy to be vrged in our sinful age, for the children forget their duties to their naturall parentes, the people tread their preachers vnder their feete, for telling them the truth; we alwaies remember what we haue giuen, but forget what we haue receyued: whereas it is a token of the best nature, to forget what we haue done to other, but to remember what we haue receyued. Surely, sure­ly, vnthankefulnes towardes God, and towardes men, neuer raigned or raged more. Toward God, for the con­tinuance of his Gospell, peace, plenty & welfare of our countrey: toward men, in gadging the benefites that are dayly bestowed, by casting in the teeth, as if they were deserued. The heauens abhorred this wicked­nesse, and the heauens will raigne downe destruction vpon these thankelesse persons,Luc. 17.27.28. as they did vpon Sodom and Gomorra for the like offence.

Secondly, by this we gather, that the prayers of the righteous, are more acceptable to the godly, then giuing or taking of almes. For when Boaz promised Ruth this kindnesse, she thanked him, and no more:Verse 10. but nowe, when hee prayed for her to the Lorde, she pro­tested that hee comforted her, and that hee had spo­ken those thinges which were to the heart of his hand­mayde, (that is) which pleased her exceedingly well. As if shee had saide, I am bounde vnto thee my Lord for thy kindnesse, but thou hast comforted mee more with thy prayer, then with that: So that here for herselfe & for all the godly, she protesteth, that of two benefits, [Page 128] she was most of all comforted by his prayer: which no­teth in her, a more hungring and thirsting after righte­ousnes, then after all the maintenaunce of this present life: for whosouer drinketh of that water of worldely welfare,Ioh. 4.14. shal thirst againe: but whosoeuer drinketh of the water of faithfull prayer shal neuer thirst any more. This one consideration made the blind men of Iericho crie so importunately after Christ, saying, Iesus thou son of Dauid haue mercy on vs. Some heauenly bene­fite they looked for, earthly he had none. And this tea­cheth vs,Eccles. 11.1 that when we giue, wee should also pray for a blessing vpon our beneuolence: for Salomon compa­reth the giuing of almes to the casting of corne into a moist or fruitfull lande, so as the husbandman prayeth for a blessing vpon his seede, euen so he which giueth to the poore must pray for a benefite vpon his beneuo­lence.Iam. 2.15.16. But if any gather by this my speech, that it is sufficient to pray, and not to giue to the pore, I answere, The scripture condemneth this folly, when it saith: If a brother or sister be naked and want meate, and thou say vnto him, go warme thy selfe, and feed thy selfe and yet giue them nothing, this is a dead and damnable, not a liuing and a sauing faith: of these kind of people the world is full, which say, alas God help you, God pro­uide for you, God giue you patience, but nothing com­meth from them, saue onely fayre wordes. To whome we may say as a beggar once did to a popish Bishoppe, desiring a peece of money of him, were it neuer so little, but the Bishop saide no, hee woulde giue him a pardon: to whom the beggar replyed, I perceiue, if your pardon were worth any thing I should not haue it: euen so if the prayers of these people were any thing worth, they woulde not giue them, because they giue no­thing.

Lastly, by this verse, when Ruth excuseth her selfe that she should not be as one of his maidens, she setteth downe a true example of Christian simplicitie: for it may be she thought that Boaz was deceiued in her, that hee might thinke shee came to worke for him and not for her selfe: therefore she telleth him playnely that [Page 129] she should not be as one of his maydens, that is, as one of his hired seruantes. So that these, wordes of Ruth tend to her owne hinderaunce: if Boaz had beene de­ceyued in her, yet godlines will not conceale that, which maketh against it selfe, if the question be made of pro­fite. Whereby we note, that encroching for bargaines, facing for promises, suing for counterfait titles, & such like actions, cannot agree with the simplicitie of a god­ly minded christian: whose conscience is his court, his religion his atturney, and the word of God his iudge, to pronounce definitiue sentence against his owne cause, if it tend to the perill and damage of his neighbour, or discredite of his profession. Oh that wee had more of this simplicitie; and lesse of this subtiltie, whereby wee deceiue our owne soules, betray the glorious gospell of Iesus Christ, confound the weake mindes of our waue­ring brethren, make shipwracke of pure consciences, & cast our selues headlong for the worlde into the fire of hell.

But Boaz said. This last verse sheweth vnto vs, that Boaz was not deceyued in Ruth, but shutteth vp the communication, by calling her to meate, and dealeth to her so abundantly, that she leaueth some. By the which wordes there is noted two degrees of the kindnesse of this man. First, that in his owne person hee calleth her to meat: secondly, that with his owne handes hee gaue her abundantly. Where we see againe and againe com­mended vnto vs the humility & liberalitie of this Boaz: he disdayneth not to call so simple a guest to his table, knowing her to be a faithfull sister, for whose sake, if need were, he was bound to lay downe his life. Where­by we are instructed to cast of the statelines of our sto­mackes, standing vpon our pantophles, scant vouchsa­fing to looke frendly on a poore man or woman, much lesse to speake kindly to eyther of both. Againe, his liberality by giuing so plentifully vnto her with his owne handes, it appeareth hee was none of these coun­terfaite giuers, which promise much and performe lit­tle, and for euery carnall companions tale bearing, and [Page 130] whispering, withdrawe their promised and bounden liberalitie, from church and poore, from minister and religion. Oh how colde is this deuotion, which pro­ceedeth from a sodayne humour, and soone endeth to God his dishonour: Better had it been for those men, not to shew any fauour at all, then after they haue rash­ly begunne, causlesse to withdrawe their beneuolence from Christ. But I consider, there shall bee some that shall say at the latter ende, vnto our sauiour; wee haue prophesied in thy name, we haue eaten in thy presence, and yet hee shall say vnto them, departe from mee yee workers of iniquitie, I know you not: then shall they bee blessed, which haue wasted their wealth for religi­on, consumed their liuing on the faithfull, and continued their liberality vnto the end. Nowe let vs giue prayse to God.

The ende of the sixte Lecture.

The seuenth Lecture.

Chap. 2. ver. 15.16.17.18.19.20.21.22.23.

15. And when she arose to gleane, Boaz commaunded his seruants, saying: let her gather among the sheaues, and do not rebuke her.

16. And let fall some of the sheaues for her, & let it lie that she may gather it vp, and rebuke her not.

17. And so she gleaned in the field til euening, & she thre­shed [Page 131] that which she had gathered, & it was about an eph [...] of barly.

18. And she tooke it vp, & went into the citty. & her mo­ther in law saw what she had gathered, & she tooke foorth & gaue vnto her, of that which she had left, when she was sufficed.

19 Then her mother in law said vnto her, where hast thou gleaned to day? & where wroughtest thou? Blessed be he that knewe thee: & she shewed her mother in law, with whome shee had wrought, & saide the mans name with whome I wrought to day, was Boaz.

20. And Naomi said vnto her daughter in law: blessed be he of the Lord, for he ceaseth not to doe good, both to the liuing, & to the dead. Againe Naomi saide vnto her, the man is neere vnto vs, & of our affinitie.

21. And Ruth the Moabitesse saide. He said also cer­tenly vnto me, thou shalt be with my seruantes, vntill they haue ended all the haruest which is mine.

22. And Naomi answered vnto Ruth her daughter in law: it is best, my daughter, that thou go out with his maidens: that they meet thee not in another field.

23. Then shee kept her by the maydes of Boaz, vnto the end of barley haruest, & wheat haruest, & dwelt with her mother in law.

THese verses vnto the ende of this Chapter contayne those things which Boaz & Ruth did, with Naomi al­so after that Ruth had dined. The words haue two partes. The first between Ruth and Boaz in the field. The second betweene Ruth & her mo­ther in lawe at home.

The first part is in ver. 15.16.17. wherein is set down what Ruth did after dinner: that she arose to gather eares, which is declared by the time, verse 17. and the quan­titie in the same verse, an epha of barley. Secondly, Bo­haz reneweth his commandement to his seruantes for [Page 132] Ruth, wherein hee willeth them, first, that they suffer her to gather where she please: verse 15. Secondly, that they willingly let fall vnto her out of the sheaues, and suffer her to take it vp.

The other part of Ruth and Naomi, is contayned ver. 18.19.20.21, 22.23. & declareth what these twaine did after Ruth came from the field, and after her com­ming home, vers. 18. bringing both her gleaned corne, and reserued victuall. They twaine commune of those thinges which Boaz had done to Ruth. First, Naomi asketh Ruth, where she had gleaned that day. ver. 19. To which Ruth answereth, telling the name of the man in whose possession she had gathered to be Boaz. vers. 19. Secondely, his curtesie towarde her, not onely for that present, but also biddeth her to abide with his maydes vnto the end of his haruest. After this, Naomi first prai­eth for the man, ver. 20. alleadging his kindnes▪ not one­ly to them that are liuing, but also to those that are dead, & telling Ruth that the man was their kinsman. Secondly, she counselleth Ruth, vers. 22. that she take his proffer, and abide with his maydens, for feare shee be denyed in another fielde: which Ruth perfourmeth ver. 23, and keepeth with them to the ende of barley haruest, and wheate haruest, and afterwarde with her mother. Of these parts let vs briefely speake, as the spirit shall assist, and the time permit.

Then she arose. After dinner, like one carefull of her busines, she repaireth to her former worke, & here by ye way this question may be made, whether Ruth gaue any thanks to God, for her meat, seeing it is not mentioned: for this doubt must not be omitted, nor passe vndissol­ued, lest our▪ carnal companions in this age, which come & go to their meat like bruit beasts, may seeme to haue the example of some godly persons, for the defence of their abhominable vnthankfulnes. To which I answer, first, if any godly person haue at any time, omitted his dutie, we must not by his example be drawne to do the like; for we must liue by ye rule of the word of God, not by the examples of the faithful: Secondly, wee must know that euery thing or circumstance is not needefull [Page 133] in euery place of the scripture to be declared particular­ly, for in this place wee reade not that Ruth gaue any thanks to Bohaz for her meate: yet wee must not con­clude that she gaue none at all, & if she thanked a man, much more the eternall God, which framed his minde to shew her that fauour. Thirdly, she being with Boaz, it was his duetie at his owne table to pray, and to giue thankes, which no doubt but he did, and she did with him. Therefore to the wordes, where we first note the true vse of eating and drinking the benefites of God, which is, that by them we may bee enabled to followe our vocations: For here we see Ruth after meate, retur­neth to her worke againe, as if the holy Ghost had flat­ly set downe, that for this cause we must eate and drink that by them wee might worke more freely, and labour more diligently. Therefore Salomon pronounceth a blessing vpon a whole countrey,Eccles. 10.17. whose princes and no­bles eat for strength, and not for drunkennes: & these are accounted two sinnes of Sodome, idlenes & fulnes of bread, that is, eating and no working.Ezec. 16.53 This point can neuer be stoode enough vpon, that the belly-gods and vnorderlye persons of our age might be perswaded therwith to leaue their drinking & drunkennes▪ their eating and gluttony, and their plaies and pastimes: for the meat is no sooner out of their mouthes, but the re­newing of their sport entreth into their hartes, how they may spend more time in idlenes & vanitie. And aboue all, this is profitable for seruing men to note, who wish nothing but libertie: & their owne consciences knowe, yt if they may choose, they will dwell with no maisters, but where they may do little worke; therefore came the old prouerb, a yong seruing man, an old beggar; because vnthriftynes in youth is seldom worne out in age: This I speak not against ye calling which no doubt but is good & lawfull, but onely to warne them & exhort them, to banish their vntimely eating & drinking, and to put a­way idlenes wt some lawful & profitable busines. And let vs all be Ruthes in this point, as in other her condi­tions, that we may eate our breade in the sweate of our browes, & rise to labour, not to pastime: that wee may [Page 134] remember our old curse which came by reason of sin, and ease the contagion of our diseased natures, with the dayly following our honest vocations.

Secondly, by this also may we vrge, (although the ho­ly Ghost in this place speaketh not of it) the worship & obseruation of ye Sabbaoth: for as men go from worke to meat, & after from meate to worke againe: euen so reason would, that as wee sanctifie the Sabboath in the fore noone, by preaching and hearing, the afternoone should be hallowed with the same exercise. But of all works, this the greatest is in smallest reputation; for men go from hearing to their meat: but from their meat ei­ther to sleep, or to opē prophaning the Lords day, with most execrable & accursed pleasure or negligēce. They say, once a day is inough, yea and too much also, except they did it better. Such clipping of God his seruice to satisfie our pleasures, will not stande with the least and the smallest point of christianitie. And this they may be assured of, that in the last day, their owne diligence & weekely labours, in worldly busines, shal stande vp in iudgement against them, to condemne their negli­gence in the trauaile of godlines: yea and till this slack­nes be amended, the time lost and past repented, they shal neuer come to the knowledge of God or his truth, themselues or their owne saluation: for he that sanctifi­eth the Sabboath, hath all religion: but he that propha­neth the Sabboath, hath none at all.

And Boaz. In these wordes Boaz reneweth his com­mandement to his seruants concerning Ruth, which we shewed you was vttered in the ver. 9. and now hee wil­leth them, that though she gather among the sheaues, yet none shoulde shame her: meaning, none shoulde reprehend her: for reprehension to a godly and modest woman, is a matter of blushing or shame: And this to bee noted, that his minde is, though shee deserued blame, yet none of them shoulde say, blacke bee her eye, (as the prouerbe is) that is, once accuse her for any fault, Where wee note the wonderful care that Bohaz had of her, that the longer hee looked on her, the better hee liked her: her solitarie behauiour: [Page 135] her contented trauaill, her diligent order in going so orderly to her busines agayne, were as orations or per­swasions, to make him being godly, to approue and commend her aboue all the residue. Which teacheth vs, that we shoulde bee haled on with the same cordes of honestie, diligence and religion, to extend our libe­ralitie in large giftes and curteous speeches, to euery poore person that wanteth our helpe: and that the ra­ther considering pouertie is a curse of sinne, wherein wee are all as guilty as they: therefore like feeling members of our brothers miseries: where we see the foresaid graces appeare, there let our bounden beneuo­lence excell, that they may bee encouraged with our benefites, and wee may bee comforted with their prayers, and both conioyned in this life, and in the life to come.

Secondly, Ruth woulde not gather among the sheaues, because no doubt shee was studious to auoid offence, for if she had so done, she must needes in curre the suspicion; though not the reproofe of misbehaui­our, coueting more then was her due: for the eares, & not the sheaues were appointed for the poore. Where­by wee note that the poore must bee carefull aboue many thinges, they abuse not the libertie of the rich: although they may goe without correction to the sheaues in the fieldes, or the heapes in the barne, yet they must not eate vp more then beseemeth them to aske. Now it were without conscience to aske so much as the owners cannot giue, without the shortening of their handes to other their poore brethren. And this condemneth the raking desire of them, which are neuer contented: and those vngodly robbers and theeues, which aske and yet haue no need: both which kinde of people will to the vttermost, crau [...] and haue all a mans possessions, without any mercy, vnder pretēse of pouertie, yea & will neuer accept the willing minde of thē that are not able to giue, but like the sea, gape for ye water out of the little land brookes. These are officers & bribers, extortioners & vsurers, rackers of farmes, raysers of rents, takers of fines & defrauders of simple persons, [Page 136] bargaining, who all are condemned in the last commā ­dement as the couetors of other mens goods: and therefore guiltie of eternal damnation.

And do you. These words are the seconde part of his cōmandement, whereby the former point is confirmed, that Bohaz knew Ruth would not picke the sheaues; & therefore willeth to let fall on the grounde plentifully, for her to auoide her farther and more vnprofitable la­bour, which he therefore doth, that he might testifie, his goodes, to bee not onely his, but all theirs that feare the Lord: for no doubt but there were many that did gleane in the field beside Ruth, with whom Bohaz did not thus deale: shewing vnto vs that there may be a dif­ference in giuing, and that we are not bounde to giue equally to all, but as the persons are, so must bee the gift: the poorest must not haue the greatest share, but the godliest, for pouertie without godlines, is like the apple of Sodome, which is as fayre to looke on, as any other, but being taken in the hand, resolueth to smoke and powder: so if vngodly poore folks be a little exami­ned, they shal be found as the apple not worthy eating, so the other not worthy to be giuen to; although they crie like the horseleaches daughters, giue, giue; yet wee must answere thē wt spare, spare. But Bohaz doth in this place as Ioseph did to his brethren,Gen. 43.34 he feasted all of thē, but Beniamins part was fiue times so big as the residue: afterward,Cap. 45.22. he gaue to euery one chaunge of garmentes, but vnto Beniamin he gaue three hundred shikles, and fiue change of garments, the reason of all this was, be­cause hee was Rachell, his owne mothers sonne, but all the other were his fathers children onely; euen so must we do good to all that are our fathers children by creation: but to our mothers children, which is, the Church of Christ, the houshold of faith, whereof Ra­chel was a tipe, we must wt special portions, for feeding their hunger and clothing of their nakednesse, com­passe their wantes,Gal: 2.10. with the supply of our beneuolence, for which cause Sainte Paule in his preaching was wil­led by the other Apostles, to haue speciall and heed­full care ouer the poore brethren: which if it were [Page 137] put in practise, wee should be more able to do good vn­to the godly: and to denie the contrary minded. This one thing is aboue all other to be required, yt euery one giue where God may most of all be glorified; but the vngodly sort take their reliefe as the hungry houndes their feeding, if they bee hindered they will flye vppon their owne maisters, in like sort the wicked will blas­pheme God liberally, and not humbly thanke or praise him, for anye thing they receiue. What if they mur­mure against thee and saye, my part is not so good as thine, you giue him more then to mee, and you care for none but for these precise fellowes. Tell them a­gaine, it is lawfull for thee to doo with thy owne as thou wilt: neyther ought thy eye to bee euill, because my hand is good: the vnworthiest in the world ▪ shall haue the worthiest portion: they which with them are last, with thee let be first, & the first with them, be last with thee: for spirtuall men must looke for spirituall hearts, to cast the seed of their almes into good ground, where the fruit may be increased, the want of the faith­full may be relieued, the glorie of Christ may be mag­nified, thy owne duetie may bee discharged, a good conscience satisfied, and thy soule for euer comforted. Secondly, by this wee obserue, that Boaz might haue admitted many hinderances, whereby hee might haue bene better aduised before he gaue such large liberty, either to Ruth or to his seruants for her, as to gather among the sheaues, or to let fall hand [...]ulls vnto her. Hee might haue thought thus with himselfe, it was lately a derth for a long time together, it may be shortly ye Lord wil send such another, & then all that I haue will be too litle for my selfe and my family, and there­fore I must be wise, and giue not so much till I knowe what I shall lacke: but all this coulde not turne away the heart of Boaz from doing good vnto Ruth, for he esteemed more of one godly Ruth, then of all the pos­sessions hee had: neyther ought any of the godly once to admit any such doubt in their minde, as to be vexed in distrust of the mercye of God to come.Psa. 119.36 They must pray with Dauid, o Lord incline my hearte to thy testi­monies, [Page 138] & not to couetousnes. The widdow of Zarep­tha might haue so answered Eliah,1. King. 17. that she had but so little lefte as would onely suffise for one meale and giue him nothing, yet she was obedient and beleeued the worde of the prophet, and her store increased, that she wanted no more.

2. Cor. 8.2, 3.4. The church of the Macedonians might haue said, that they were poore saints as wel as the residue, therefore, as they asked nothing but were content with their pouerty, so none should charge them in giuing to o­ther, but yet the Apostle Paule said, they supplied the want of the Cornithians, and gaue more then they were able. And euerlasting is the commenda­tion which hee giueth of Onesiphorus,1. Tim. 1.16 17, 18. how often hee refreshed him and was not ashamed of his chaines, but came to Ephesus and visited him there, and followed him to Rome many hundred miles, that there also he might succor him, with his charity. Which teacheth vs, when wee haue to deale with the godly, as all these persons had, no coste must be spared, couetousnes not admitted, no feare of want suspected, for he which is Lord ouerall, is also rich vnto all.

Obadiah in a famine fedde an hundered pro­phets, yea and hidde them in caues, from the wrath of Iezabell. What want did he sustaine thereby? sure­lye none:1 King, 18, 13. for distrust causeth want, and not liberali­tye: for hee which maketh thee to feede his saints nowe, will also prouide another to feed the when thy store is wasted. Oh hearken to this you possessors of the earth, vppon whome in this time of dearth the eyes of the poore doe looke, as on the handes of the Lord, whereby hee filleth euerie liuing thing with his plenteous goodnes. Open your gates wi­der, that more poore maye come into your houses, to bee refreshed with breade: open your purses far­ther, that more beneuolence maye come out, to bee caste into the fruitefull lande of the famished poore, for after manye dayes you shall finde it a­gaine: put on the bowels of compassion, and let not [Page 139] your owne bretheren want, seeing you haue inough. Hee that willeth you to doo this for his sake, will commaunde heauen and earth, to restore his owne debte, which you haue lent him: feare not that you shall want, for the Lorde is the owner of the earth, & this is sen [...]e vppon vs, to trye your charitye and com­passion towarde the poore for his sake: if you nowe bee liberall, Paule hath prayed for you that you may finde mercye in the daye of the dissolution of all thinges, and the Lorde hath promised to the merci­full mercye, at that daye when hee lyeth sicke vppon his death bed. Make you treasures therefore of this worldely wealth, and sende them by the handes of the poore into God his kingdome before you: spare not the sheaues in the barne, the eares in the fielde, nor the heapes in your garners, for hee that spendeth for the members of Christe, shall receiue the greater ad­uantage. Remember you are the partakers of the same faith which they had that sold their possessions to giue to the saintes and to gaine heauen: but you neede not to sell any landes, onelye deliuer your corne plentifully to the poore: which if you doo not, they shall rise in iudgemente against you at the latter day, because they spared neither landes nor liues, and you will not giue a little corne for the name of Christ.

And so shee gathered. This is the last parte of that which Ruth did in the field, shewing her dili­gence shee vsed in her labours, by working out the whole daye vntill the euening, and gathering an epha of barley: for by this appeareth, that shee laboured as faythfully for her selfe and her mother, as if shee had beene an hired seruant; or her mo­ther looking vppon her. By the which is noted vnto vs the diligence of children and seruants, in the la­bours and busines of their maisters and parentes, for they must not seeke or couet to please them with eye seruice, but their duetyes are required as well in the time of their absence as in their presence. [Page 140] Bee Ruthes, my beloued, in this pointe, whosoeuer are bond or free, for they wc are faithfull in a little, shal be made great rulers, and they which haue not beene faith­full in the earthly treasures, shall neuer be trusted with the heauenly. By this also they may learne, which thinke they may lawfully take their ease in their owne bu­sines: but we see by this example of Ruth, that religi­on bindeth vs to be as diligent in our owne, as in ano­ther mans trauaile, committed vnto vs vppon trust, for as to him we are faithfull, because wee receiue wages, so in our owne we must bee painefull, least the Lord a­rise against vs for the mispending of our time: and wee owe more duety to our heauenly father, then to all the earthly maisters of the world

Againe; the quantity of her gathering is here descri­bed, to be an epha of barley: for the vnderstanding whereof we must note that there were three kindes of measures among the Hebrewes,Leu. 19:36. &. 27.16. Exo. 16.36 which are mentioned in the scripture: the first was an homer, which was the measure of Manna that the Lorde allowed to euery houshold when they were wandring in the wildernes, and contained of our English measure, sixe pintes & somewhat more; the second measure was a bin, which after our measure contained ten pints and somewhat more, the third was an epha, which is this that measu­red the barley of Ruth, and it contained ten homers, which commeth to sixtie pintes, which being deuided by eyght, amounteth to the quantity of seuen gallons and one pottell, which is a bushell lacking one pottel, after our English measure. By the which wee may ob­serue, howe largely the Lord prouided for Ruth by the liberality of Boaz, for shee gathered more in one daye then otherwise shee coulde in two or three: where the Lord himselfe sheweth vs how she tooke the curtesie of Boaz, and the seruants scattred for her according to their maisters cōmaundement, that her hand might bee quickly filled, her trauaile the more eased, her labour better rewarded, & finally mother & daughter be both more comfortably refreshed wt their kinsmans kind­nes. And when she tooke vp. The day being ended and [Page 141] Ruth wearied with her vnwonted and yet diligent tra­uaile, vp the taketh her bundel of corne, and the scraps of meate she had reserued, & trudgeth to her mother, that shee might vnderstand of her good hap, and they both together reioyce for the corne Ruth had gather­red, and the good will which Boaz had offered. Out of the which we may first of all obserue a heauenly and godly example of obedience and loue toward her mo­ther in lawe, for we see in this place, that shee doth not onely labour for her liuing, but refresheth her with that which was giuen her to satisfie her owne hunger; while she was in the field in her diligent labour. Was it not sufficient for Ruth, that she left her people and countrey to come with her mother in lawe, but shee must also go for her, she sitting at home, in a poore and contemptible manner to gleane in the field: or if she did that willingly, yet must she saue the meat from her owne mouth and put it into Naomies? Here we see she failed in nothing that might eyther commend her loue, declare her obedeince, & signifie her care toward poore and old Naomi her deere and godly mother. And this teacheth vs, that we must be Ruthes to our a­ged parents, we must labor abroad, & they must tary at home, we must set our nimble bones to the heauy bu­sines, and their wearied bodyes must rest in the houses: It is vngodlynes to saye, that the old man or woman, shall labour and care, for our wretched riot, and care­les expenses, but rather let the young gallant take his owne parents vppon his backe,Gen. 27.3 cary them from their house of trouble to the harbour of peace. Let Esau and Iacob hunt venison for Izaack, for hee is old and must tary at home. Let Iacob and little Ioseph tary in their tents and the lusty youthes his sons and brethern lie in the fieldes and keepe their fathers sheepe,Gen, 37.14 and ra­ther then old Iacob should go, let yong Ioseph t [...]udge to his bretheren though he bee sold for his labour. Let Ruth go gleane for Naomi, and not Naomi for Ruth, for this is the first commaundemente with promise. But oh the gracelesse generations of our vngodly age, where men are become so tender ouer their disobedi­ent [Page 142] broode, that in their labours they will spare their wanton children, and weare their crazed carkases, they had rather put both feete into the graue by their ouer labours, then bring their vntamed steeres, and vnrulye heyfers, their sons and daughters to the yoke of diligent trauaile. And these gracelesse impes, will looke and laugh vppon theyr parents, and say, it doeth their olde bodyes good: And doeth it so? why, is it better for a tyred horse to runne a race, then for a reslye palfreye? You are ready inough to catche that which is good from your parentes, why take yee not their labours, if they bee so good for them? No, no, you are the heauines of your parents: you shoulde bee o­liues to make them looke cherefully, but you are oni­ons that make them weepe bitterly. But yet let not Ruth and the godlye exhorte vs in vaine, for if wee doo the labour, wee shall haue the hire, if wee ho­nour our parentes, with our actions and deedes, as wee do with our wordes, then shall our dayes bee mul­tiplied in the land, or else our liues shall bee shorten­ed with vntimely death, and our posterity rooted out by the iust iudgment of God.

Secondly; by this example of Ruth, that shee brought her mother of that which shee had lefte: wee learne this doctrine, if our freindes giue vs liberally, and wee haue plenty, let vs not consume all vppon our selues, but let vs reserue some for other. When our sauiour had twise feasted many thousandes, still there was some thing lefte which hee commanded to bee taken vp: shewing vs thereby, if God liberallye poure out his benefites vppon vs, it is not that wee shoulde the more riotouslye lauishe them out vp­pon meate or pleasure: for it is a common answere in these dayes, if wee reprooue gamesters for their play, drunkards for their costs, and proud personnes for indecent apparell, wherein euerye one spendeth more then woulde suffise two or three poore per­sons, they will tell vs, they spend nothing but their owne, and what haue wee to doo with it? But wee replie, that they spend more than is theyr owne, for the [Page 143] earth is the Lordes, and all that therein is. They are but stewards of their goods, and not Lordes and ma­sters, and therefore they shall giue account for euerie pennie misspent, when it shall not profite them to say, wee wasted our wealth at dicing and gaming, we con­sumed our landes by eating and drinking, and spent thus much monie in ga [...]e apparell, and other bra­uerie.

Secondly, God gaue them those benefites, not so much for themselues as for others: for as the Sunne shi­neth not for it selfe, but for vs, the earth bringeth forth fruite, not for it selfe but for vs: so wealthie men, are not wealthie for themselues onely, but for al the poore members of Christ, that they might liberallye bestowe vpon others. The Heathen king Assuerus, making a feast to al his Empire; yet hee gaue this lawe,Esth. 1.8 that none should bee compelled to drinke or to eate more than they needed or pleased: so abhominable is gluttonie, e­uen in nature, that it hurteth man, spoyleth beasts, and killeth the frutes of the earth: for the rankest corne is none of the best. Then heere is temperance by this example commaunded: for the phisitions saye, that it is most wholesome, to come and rise from meate with a hungry stomacke, and the worde of God sayth, that wee must eate for strength and nature, not for appetite and drunkennes. But oh that our fat Ba­sanites would admit this as a wholesome and a godly doctrine, then woulde not their bellyes and panche [...] growe so greate as they are, not their heartes so hardned against the poore: for their dogges, shoulde go empty, their aboundance woulde bee minished, their gluttonyes and drunkennes banished, their pleasures and delightes expelled, and their pride and apparell be humbled, and their godly and needy bre­theren succored.

Thirdely, by this wee note, that the poorest must striue to bestowe somewhat vnto theyr bre­thren that want: yea, though they spare it from their owne necessityes: but especially children to their parentes, and one kinsman to another: for [Page 144] thus we see Ruth doeth, shee spared when she had in­ough, and that shee gaue to her mother that wanted. Which godly kindnes putteth vs in mind of the poore widdowe in the Gospell, that came and gaue two mites in to the Lordes treasory,Luc, 21▪2. and the Lord doeth greatly commend her for it, aboue the riche offrings of the wealthy: as if a little thing that a poor man doeth, were more accepted then the multitudes of rich men. Indeed to the world the largest gift maketh the grea­test shewe, but to the Lord the little portions of a wil­ling minde, if it bee but a cup of colde water, is greater then the flesh pots of Egipt, and all the daintye fare of the king of Babylons courte. For our sauiour encou­rageth vs by this meanes that they which haue little to giue should not abstaine, but certainely knowe that the Lorde looketh on the hearte not on the hand, on the minde not on the gifte, [...] for that which in the pre­sence of the worlde is despised, in the sight of God is best accepted. Therefore euery one must looke to deale some good by their liuing, bee it neuer so small, for as there is no hearbe, but it yeldeth some frute, so there must be no man but he must giue some what, that so he might fulfill the lawe of the Gospell.

But her mother in law. Heere in this verse Naomi seeing the plenty of the gleaned corne, and reserued victual, like a godly woman falleth to praier for a bles­sing vppon him that had giuen so liberally vnto Ruth: [...] is as a thankes-giuing for the benefite receiued: & [...]terward▪ she questioneth with Ruth, where she had gleaned that day, & Ruth telleth her, in the possession of Boaz.

Where we first of all note the dutie of parents to their children, and maisters to their seruants, which is to call them to a reckoning where and how they be­stowe their time, therefore saith Naomi, where haste thou gathered to daye, and where hast thou wrought. Condemning this softnes & suffering in such kind of parents, as are afraid to speake to their children & ser­uants, not for their work, but for their mispending the sabaoth, the idle iourneyes they make to tauernes and [Page 145] playes, to feasting and dauncing, should be examined by their gouernours, as Naomi doeth Ruth. Where hast thou wrought to day? Whose businesse wast thou imployed in? what place did call thee from the seruice of God? and what motion did cause thee to dishonour the sabaoth? No, no, they can suffer them to violate the Lords day in pleasure, that they might drudge all the weeke after in their worldly trauailes. Why doeth not some man giue recreation to his seruants of his owne sixe? but they must rob the Lord of the seuenth also, Howe vnequall is this, to put him out that hath but one parte, and to score him vp that hath so many? I am persuaded, that of all other tokens, of irreligi­on among vs, there is none greater then this, to suffer our children and seruants to violate the Lordes owne day, that they might the more willinglye labour and trauaile for them on the weeke dayes. But yet let the authoritie of parents remaine, that God hath giuen this power vnto them, and let the dutye of children and seruants appeare, that as Ruth giueth answere to Nao­mi from point to point, how & where she applied her time, euen so they are bounde vppon paine of God his eternall curse, to giue willing and gentle accounts to them, when they are demanded in such like matters.

Secondly, by this prayer of Naomi, Blessed bee [...] of the Lord, that knew thee, that is; which approued thee and shewed thee fauor, we note this to bee our duety, to pray for our benefactours, seeing we cannot reward them, so doeth Naomi in this place,Tim. 1.1 [...] and so doeth Paul for Onesiphorus, that the Lord would shew mercy vn­to him in the day of his appearing: teaching vs that our spiritual praires are more necessary for them, then their temporall benefits are for vs: & therfore let vs learne to pray aright, seeing it is our duty to pray for our frends. These painted praiers of many which come from the lips, or from wicked harts, are such as the praiers of roa­guing beggers at euery doore for base reliefe, and also the commonest that are among many poore people in these dayes, are abhomination in the eyes of the Lord, no benefite to them for whome they are vttered, and [Page 146] the poyson of those that thus do vse them. Therefore beloued, learne to acount of them as they are; cloudes carried about with euerie winde, welles and no water, great wordes, but no grace in them: stoppe your eares at these bread prayers, and withdrawe your handes from giuing any reliefe to them that abuse this hea­uenly blessing.

Then said Naomi. In this verse Naomi repeateth her prayer, and addeth a reason of the same, because he hath not ceased to do good toward the liuing, and toward the dead, that is, hee did good to my husband and children when they were aliue, and nowe to vs their posteritye, they being dead, for in doing good to vs for their sakes, they doe it to them: for eyther inter­pretation will stand. For wee must not imagine, that this liberality doeth any good to them that are dead, because they were in Moab [...] these in Inda, they were consumed in their graues, and vnfit for any bene­volence, as for their soules they needed no earthlye beneficence: for that remaineth true for euer which Salomon sayth,Ecll. 9.5.6. the liuing knowe that they shall dye, but the dead knowe nothing, neyther haue they anye more parte, seeing their remembrance is forgotten, the thing which they loued & the thing which they hated and the thing they desired is now perished, with them, neither haue they any more part of al the things that are done vnder the sunne. By the which we may see the de­lusion of them which teach vs, to buy prayers and par­dons for our frends that are dead, that their paines may bee eased which nowe they endure, for if nothing can profit them that is done vnder the sunne, then neither our prayers nor purses can giue them any reliefe▪ But by these words we learne, that if we do good to the children and widowes of our deceased friends, it is all one, as if we did good to their own persons. Thus said Naomi in this place, and thus Dauid did good to his frend Iona­than being dead,2. Sam, 9.11. when he did kindly entreate Mephi­bosheth his son being aliue. The Lord himselfe protest­teth in the scriptures, that he did good to the Israelites and Iewes,Mat. 25, 40. for Abraham, Isaack, and Iacobs sakes: [Page 147] and our sauiour in the Gospell declareth, that the good wee do to the least of his bretheren being on earth, wee do it to him which raigneth in heauen; for this is a duetye of true frendshippe, to make much of our frendes when they are departed, to be a frend to their frendes and to bee an enemie to their enemies, as the Lord promised Abraham. Therefore let vs cast awaye this counterfaite kindnes, and perfourme this godlye loue, wherein others before vs haue walked,Gen. 12.13. and as wee were wont louinglye to receiue the parentes being aliue, so let vs ioyfullye entertaine the chil­dren nowe they are dead, for true frendshippe loueth at all tmes,Pro, 17:17. and godlye kindenesse must neuer bee remoued. As wee wishe that others shoulde vse vs when we are gone, so let vs vse others now they are ab­sent.

Moreouer Naomi said. In these wordes shee gi­ueth comfort vnto Ruth, shewing her, that his bene­uolence was not causelesse, seeing hee was neere vnto them and of theyre affinitye, being an appointed person to redeeme their inheritance.leuit. 25:25 Deut: 25:5, 6. For in the lawe of the Lorde, hee hath decreed for the poore of the Iewes, that if any person had solde his inheritance, the nexte of his kindred might redeeme it, and restore it to the familye againe▪ which comming into the minde of Naomi, shee hopeth that by this meanes they shoulde come to their inheritance againe, see­ing Bohaz, who was one of the nexte of her kin­dred, had so curteously intreated the widdowe and heyre.

Whereby wee note the great care that the Lorde hath ouer the poore, which by a lawe decreed, that they should not for euer bee depriued of their inheri­tance, for at the farthest they shoulde come to it a­gaine at the yeere of Iubile. And truelye this Iawe being ceased, because the Iewes common wealth is ouerthrowen, yet the Lorde executeth the same in some measure amongst the gentiles daylye. For nowe wee maye see and heare, howe he exalteth many from the duste, to walke and sit with princes: howe hee [Page 148] giueth greate possessions vnto them whose fathers had not one foote of land, and casteth many from their vn­lawfull titles. And euerie day wee heare of some caste down and humbled, and other lift vp & exalted. Who doth this?Hest. 7.10. & 8.1. 1. Sa. 16.14 Esa. 22.20. but the hand of the almightye that putteth downe Haman and raiseth vp Mordechai: refuseth Saul and chooseth Dauid: remooueth Abiathar, & e­stablisheth Sadoch: banisheth Shebnah, and aduanceth Eliakim: and finally, that in fewe ages changeth all things. Therefore promotion commeth neither from the east, nor from the west, nor from the wildernes, but from the throne of the Lorde of hosts, which ope­neth, and no man shutteth, humbleth and no man setteth vp, exalteth and no man casteth downe, and ruleth the course of all mankind by his vnchangable decree. Let not then the mightiest bee proude for their honour and dignity, for the Lord destroyed the Anakims greate princes & giants before the family of Caleb: much more will he do those that are lyfted vp by their wealth that should rather cast them down: and let vs do good to these poore bretheren among vs, for they shalbe lifted vp vnto riches, when the greatest and wealthiest among vs shall be cast downe into pouerty. But of this matter wee shall haue more occasion to speake in the fourth chapter.

But Ruth said. In this verse Ruth maketh re­lation of those things which Boaz had said vnto her, and praying for a blessing vppon him, because hee vouchsafed to take her into the company of his mai­dens, & gaue her leaue to gather to the end of haruest. So that in this place, by these wordes of Ruth, wee haue an example of perfecte thankfulnesse, omitting nothing that might serue to commende the kindnes of Boaz: and also of womanlike and godlye mo­destye,& ver. 11.12 that concealeth the cause of all this curtesye, which was her owne commendation, as alreadye wee haue shewed you. So that it is no parte or pointe of godlynes, to do as our euill conditioned and in­gratefull persons doo, which omitte that which ser­ueth most for to commend their benefactours, and to [Page 149] lay all the prayse vppon their owne desertes. But Salomon willed that another mans, and not our owne mouth shoulde prayse vs: and most vngodlye is it, when men will not in so ample manner confesse the benefites they haue receiued of other, but by all meanes extenuate them, which maketh men vn­willing to doo any good, because they can haue no thankes for their labour. And this it is that caused couetousnes and bribery, extortion and vsury, to en­ter vppon their bodies and wealth, that woulde not gratifye with kinde and deserued reportes. So that nowe men will please themselues with money and rewards, that would haue beene satisfied with thanke­full wordes: which is a iust iudgment vpon the world, that woulde not bee contented to recompence kinde­nes for kindnes; are now plagued with couetousnes for kindnes.

Wherefore Naomi. This is the last parte of this conference or dialogue, wherein Naomi counselleth Ruth to follow and take the proffer of Boaz, and abide with his maidens, to auoyde all dangers, if the reapers denye her in another field. Where wee first of all note, that if wee acquainte our parents and friendes, with our actions and enterprises, it might goe farre better with vs in the things of this life, for their aged counsell which they haue bought with much experience may stay our vnsteddie mindes with their approued aduise: Ruth in this place, declaring the curtesie of Boaz, hath it confirrmed with the counsell of Naomi, and grounded vppon a reason which shee knewe not, nor feared not. For shee thought, that in euerye place shee shoulde haue found the like entertainemente, and the reapers that then were, shoulde so continue to the ende of haruest, but Nao­mi knewe they were often changed, and so in the ende it might fall out otherwise, then Boaz ap­pointed, or Ruth expected. And this (me thinketh) doth shewe vnto vs what manner persons parentes ought to bee, for if children wante counsell they shoulde bee [Page 150] aduised by their parents: if comfort, it should bee mini­stred by parents, if necessaries, they should be prouided by parents: if instruction, they should be guided by parents: and finally, if correction, they should be order­red by parentes:Eph. 6.2. which is not onely to bee wished, but is required by the Lorde that they bring them vp in the feare and nurture of the Lord. And if this were duelye weyghed, and reuerently considered, as Eliahas cloake parted the waters of Iordan, so this woulde parte asunder, and breake of many thousand mariages in our dayes, where parents are not able to counsell nor willing to bee counselled, which if they woulde they had not beene married. This I speake, not to the dis­credite of marriage, but onely I exhorte, as from the Lord, that those which eyther are, or intend to be mar­ried, would looke and trauaile first for wisedome, and then for wiues, first for vertue, and then for husbands, wherein, if they followe my aduise, I assure them their marriages will be much merrier, and their poste­rity much happier.

Secondly, by this wee gather, that it is a daun­gerous or indecent thing, for women to trauaile or worke alone without any company, for the weakest are soonest oppressed, and women are quickely con­quered.Gen. 34. [...]. We knowe Dinah trauailing alone was taken & rauished by Sichem: and Abigail when she went to pacific the wrath of Dauid, tooke seruantes with hit, as in this place Naomi counselleth Ruth, to abide in the companye of the seruants of Boaz, accounting it an indecent and vnseemelye thing for women and maidens, to bee seene alone. And truely if ser­uantes in our dayes had many times more compa­nye, there woulde bee lesse dishonestye among them; for wee knowe and see to our griefe, that the daylye and vsuall familiaritye of a fewe, hath bredde some disease in our church, and distemper in our common wealth. This I speake, that euen in these dayes of peace, men woulde bee more carefull ouer daugh­ters and seruauntes, and not to employe them so [Page 151] commonlye as they doo, in iourneyes and trauaile and solitarye busines, but for more assurance keepe them with company, which may bee their defense a­gainst all dangers, if any happen, and the auoyding of dishonesty, if any be so lightly disposed.

Thirdly, by this we note, what companie were beste for both kinde of youthes, either young men or maidens, when Naomi saith it is good for thee to go foorth with his maidens: that is, thou art a woman, and abide among his women and maidens, for all companions are neither fit nor lawefull, mai­dens among men, and men among maidens is for many causes disalowed. First, because there is no such equality in the sexe, that they might keepe toge­ther: for if they labour, it is not alike, and if they sporte their pleasures are contrary, and if they dallye it is flat iniquitye. In consideration whereof in olde time the wiues had one tent to dwell in and the hus­bandes another: as wee maye see in Abraham,Gen, 18.30 Gen. 31.33. Erod: 15.20 in Sara, in Iacob and his wiues, and like this it is that Miriam, and the women of Israell praysed God by themselues after their deliuerance out of Egipt, and Moses and Aaron her bretheren, with all the men of Israel by themselues. And also wee knowe howe the virgins of Israel went vp euery yeere in to the wilder­nes to lament and talke with the daughter of Ieph­thah. Whereby we are taught,Iud. 11.37. that not onely for▪ feare of daunger, but also for modestye and conscience sake, wee must auoyde this mingled companyes of men and women, excepte in necessarie occasions, as prayer priuatelye and publiquelye, communicati­on of godlye pretended marriages, and such like businesse. Whereby also wee see at once condem­ned the feasting, dancing, meeting, playing and run­ning of men and maidens together: without all re­spect of honesty or modesty. And that which is worst, parents and maisters will beholde their pastime, and delight in the vanitye of their wanton children, tray­ning them vp in a dissolute life, and commending [Page 152] their indecent and vnseemely behauiour. Amend this neglygence in the shell of infancye, and your chil­dren will growe vp to your greater comfort, and pro­sper to their more happye welfare, and the occasion of many sinnes will be cut of, if we follow the counsell of the spirite of God.

And so she abode. This is the conclusion of this chap­ter, & second part of this history shewing vnto vs that Ruth followed ye counsel of her mother, abiding with ye maidens of Boaz to the end of barly and wheat har­uest, & aferward dwelleth wt her mother again. Where wee obserue another example of obedience in Ruth, that hearkened to the voice of her mother, and went forth with the maidens of Boaz. And surely it is com­monly seene, that such as the mother is, such is the daughter, for more Naomies would make mo Ruthes, and mo good mothers would make more good daugh­ters: And in these dayes all the faults of children may iustly bee imputed to the folly of parents, as the olde crabbe goeth, so goeth the young, and as the old cocke croweth, so croweth the young: a serpent hatcheth a serpent not an eele, so euill parents bring foorth euill and vngodly chilren, but good fathers by diligent in­struction and tender admonition,Iob. 1.5. & 42:12. by praying with and for their children, as Iob did, shal liue to see their generations as blessed as his was.

Secondly, by this wee learne an excellent exam­ple of godly liberalitie. in that Boaz suffered Ruth to gather wheate as well as barley, the beste as well as the meaner. In like manner must wee as willingly departe with, for Christes sake our wine as our wa­ter, our drinke as our draffe, and as wee commonly speake, our white bread as our browne: and truely in this many good men offend, not because they giue it not, but because they thinke it too much to giue: as if our beste giftes were not beste accepted in the pre­sence of God. Hee which fed the Israelites with An­gels food, would also that we should feede him in the godlye poore with our worshipfull and daintiest fare. [Page 153] This I speake not, that those which aske, shoulde bee discontented with the meanest and fittest for them, for the prouerbe is, beggars must not bee choosers, as it is couetousnesse not to vouchsafe, the best wee haue (if need require) to the poore, so it is scornefulnes for the poore; like the Israelites, which loathed Manna, and desired flesh to be discontented with their necessa­rie and present foode, and to lust for that which is a­boue their vocation. But the vse of this pointe is, to perswade to bee like minded vnto Boaz in this, to the godly poore, that wee euery one without partialitie or grudging, when necessitie requireth, giue our gold as well as our siluer, and distribute our deerest almes to our poorest breethren.

Thirdely, haruest being doone, Ruth abideth with her mother in lawe, for none of the godly will make a dayly and continuall trade of asking almes, or forsake their owne parentes or poore habitations, for worldly respects; as appeareth by this example of Ruth. For it is no doubt, she fared well euery day with the seruantes of Boaz, and much better then her poore mother could prouide for her at home, but shee is not drawen away therwith, but it as contented to eat the hungry morsels with her mother at home, as the plentifull abroad. And it is great pittie that any shoulde be succoured, which are not contented to liue hardely at home, and then to aske, when there is no other honest meanes left to liue. And this condemneth the common walking mates, which neyther haue houses nor honestie, and it is grea­test pittie that they eyther should be succoured or suffe­red so to doe, for they are drones, which neuer come in hiues, but to the hurt of other: they waste all, but get nothing; neither haue they any other care, but to charge the godly and charitable people. Vnto such giue not, as wee haue often said, for they which will not liue of the sweate of their browes, let them not eate of the bread of our labours. Now let vs give prayse to God.

The end of the seuenth Lecture.

The eyght Lecture.

Chap. 3. ver. 1.2.3.4.5.6.

1. Afterward, Naomi her mother in law said vnto her, shall I not seeke rest for thee my daughter, that thou mai­est prosper.

2. And now, is not Boaz our kinsman, with whose maide thou was, beholde hee winnoweth barley in the floore this night.

3. Wash thee therefore and annoint thee, and put on thy clothes, and goe downe into the floore, and let not the man knowe thee, vntill hee haue made an ende to eate and drinke.

4. But when hee lieth downe, marke the place where he lyeth: then come thou, and vncouer the place of his feete, and lie downe, and he shall tell thee what thou shalt do.

5. And she said vnto her, whatsoeuer thou hast comman­ded me, that will I doe.

6. And so she went downe into the floore, and did altoge­ther, as her mother in lawe had commanded her.

THis thirde Chapter is the seconde occasion of this mariage, wherein Naomi especial­ly dealeth with Ruth, howe shee shoulde make knowne her sute to Boaz. The whole Chapter hath these two partes, first the counsell of Naomi to Ruth, secondly the effect of that counsell. The counsell is contained in these sixe verses now read, consisting also of two partes: first, her care for Ruth, verse 1. that her desire is to procure her prosperity: se­condly, the meanes whereby Ruth might performe that which she aduiseth: first because Boaz was then alone in the floore winnowing of barley: secondly, she must prepare herselfe to go to him: first, in her body, by wa­shing and annointing it: secondly, in her ornament, that shee put on her best clothes, and so goe downe to [Page 155] the floore: after she was come thether, she instructeth her, howe to behaue her selfe: first by keeping out of his sight and knowledge, till he had supped: secondly, by marking the place of his bed, and lying downe at his feet, and declaring her sute vnto him; and he would tell her what she should doe. After all this Ruth pro­miseth obedience, vers. 5.6. and accomplisheth her mothers desire. Of these partes let vs briefly speake, as the spirite of God shall assist vs, and the time per­mit.

Afterwarde Naomi. In these wordes is declared vnto vs the great care that Naomi had of her daughter in law, Ruth, for they are thus much in effect. Nowe, both of vs are in quiet, and peaceable rest at home, yet I see that our welfare cannot alway endure, for I am olde, and the graue gapeth after mee, thou art young and a good mariage tarieth for thee: it is my dutie to looke for thy welfare, and to prouide for thy continual rest, if I be taken away: and being carefull of it, I haue now inuented the meanes, &c. Out of the which wee note these two profitable doctrines.

First, that it is the duetie of parents to prouide for their children, when themselues shall be taken away, yea though they haue no certaine assurance, whether they shall neede it or not. This wee may see here pra­ctised by Naomi: for she was neuer in better case since her arriuall at Bethlehem, then she was at this present: Haruest was ended, prouision obtayned, houshold fur­nished, & these two poor widows liuing louingly toge­ther, yet then we see in her best estate, she is most care­full for the mariage of Ruth. And truely this is required of all them that haue any children, to prouide for them that they should not care onely for their present main­tenaunce, but also for their future commoditie. And this maketh many godly persons to maruaile, why men doe trouble their houses with their children, when they are able honestly to prouide for them abroade. Why doe many permitte and suffer their their sonnes and daughters, to spend the best of their youth in single estate, when it is rather required [Page 156] that while they are young, they shoulde bee bestowed. Truely this maketh many so mariages against ye parents mindes, when they are negligent to looke to their chil­dren, & then the children prouide for themselues. Men looke for offers, as the mariner looketh for wind, and when the wind serueth, the tide falleth: so many would prouide for their children when it is too late. This in­iury is all heaped on the children; they match without wealth or blessing: they are detayned in the best tyme of their dayes; and finally, are discredited by their owne parents. Would God, you that are naturall parentes would learne of Naomi, which was but a stepmother. She differred not the time; she knewe it a sinne against nature, that youth should bee wasted, and not in mar­riage: she had a conscience of her duetie; and a care to her daughter in lawe, that her welfare might encrease, her solitarie life be comforted, her name aduaunced, & her religion rewarded, with a temporall blessing of a godly husband, and eternall saluation in the kingdome of heauen.

Secondly, by this wee gather that for many causes mariage is better then the vnmaried estate, if with the feare of God it be vndertaken. For in this place Naomi calleth it rest, as she did in the first Chapter: and there­fore by relation the vnmaried life is disquietnes, and as rest is better then trouble,Verse 9 so the maried life is better then the other. And truely, in the vnmaried life, wee find many inconueniences: First, the heart is neuer sa­tisfied: if a man haue riches, honour, pleasure, health, and fauour; yet wanting a conuenient mariage, hee is not at rest, but desireth that, If he bee in sicknes, the di­ligence & care of a wife is better then a phisition, Na­ture biddeth him marry to increase his name. The world biddeth him marry, to multiply mankind. The Lorde biddeth him marry, to prepare some heyres for the kingdome of heauen: So that if nature; worlde, & religion require it, who shal speak against it? Second­ly, in the vnmaried estate, is either too too much solita­rinesse, or too too much pleasure: the meane betweene both is mariage, where hee shall alway finde company [Page 157] to expell sorrow, and ioyfull care to driue away ouer merry pastimes: it calleth a man to grauitie, it admo­nisheth of death, if sheweth the world to bee vanitie, & hath no hope but in heauen. Therefore Salomon spea­king of one kind, and alluding to both, saith:Prou. 18.2 [...] Hee that findeth a wife, findeth a good thing, and receiueth fa­uour of the Lord: euen so may a woman say, If she find a godly husbande, she hath a great fauour. Christ ta­keth greatest delight in his Church, and his Church in Christ. Such is mariage, when the hart of one resteth in another, that is the rest which is to be required. As for temporall blessinges which further it:Deut. 8.18 they must be sought for by diligent labour, and prayed for by faith­full supplication, because it is the Lord that giueth po­wer to get riches, grace to vse them, and his blessing to increase them. We knowe, all the fathers so soone as their children were growen vp, they willed and wished them to marry, that their mindes might first be stayed at home, as it were the foundation, and then their acti­ons would bee wiser abroad, which would make a per­fect building. But some will say, Paule affirmeth,1 Cor. 7.1 it is not good for a man to touch a woman, that is, to marrie. I answere, that saying of Paule is because of troubles that are incident to mariage, by reason of the wickednes of the world. The marchant that ventu­reth on the sea, hath greatest gaine, and suddainest losse, not as if the sea were in fault, but because the stormes fall on the sea; euen so, if any find their mariages bit­ter vnto them, let them knowe, the fault is not in the thing, but in the time, place or persons: And though troubles followe it, it is but sowre sawce to sweet meat: as the furnace doth purge the golde, that their loue might be manifested, their fidelity tried, their patience approued, and their religion (if they haue any) decla­red.

Againe, they will obiect, the same Apostle saith in the same Chapter, He that giueth in mariage doth wel, but he that giueth not in mariage doth better: therefore the vnmaried life is better then the married: To which I answere, first, he speaketh to them that haue the gifte, [Page 158] of chastitie, but we knowe the fewest parte are endued therewith: Secondly, his speech is for those troublesome dayes of persecution, when the faithfull were in conti­nuall troubles and feare of their liues, then was it bet­ter to die single, then leaue many helpelesse widdowes behind, that they might the better flie in danger, bee constant in affliction, and haue no lets, or pul-backes, to keepe them from Christ: so hee wisheth and prote­steth, for their troubles were meanes to keepe them from mariage, in which sense the Apostle calleth it better not to marrie, and yet yeeldeth the other to bee good and lawfull. [...] But in times of peace, where there is plentie and libertie, the swelling nature will not bee appeased, but onely by mariage, where the gift is not, and the Apostle saith in those daungerous times, that it was better to marrye then to burne: that is, to bee vexed with the daylie desire, through the feeling of our owne necessities.

Thirdelie, they may obiect, that the vnmaried care for the thinges of God, but the maried to please their husbandes and wiues: to the which I aunswere, that marriage hindereth not the seruice of God, but furthe­reth it in many respects: first, because a householde is a little Church, where the married persons are the mini­sters of their families, by priuate instruction to drawe both children and seruantes to the kingdome of hea­uen. Secondly, it putteth them in minde of the loue of God to them, when they loue one another: and admo­nisheth them of their duties, which is to loue God a­gaine. Thirdely, they haue mo priuate blessinges, as the seales of God his fauour towarde them, which al­so stirreth them vp to serue the Lorde. Fourthly, two are better then one for if one bee negligent in the wor­shippe of God, the other may whette his fellowe on, & their prayers are more acceptable, because the number of them that praye is greater. And if any omit these duties, the fault is in the persons, not in the marriage: for that is it which the Apostle Saint Paule condem­neth, when eyther partie are so much inclyned to one [Page 159] another, that they weigh not the loue of God, and care of heauenly thinges, for the fondenesse ouer themselues and trauaile for earthly commodities: but wee must bee married, as if wee were vnmarried in this respect, we must vse the world as if wee vsed it not, reioyce in the company of one another; as if wee reioyced not. Therfore, to conclude, mariage is honorable in all, insti­tuted by God himselfe, obserued by the Fathers before Christ, both princes, priestes, and prophets, commaun­ded by our Sauiour & his apostles, to bee vndertaken, that such persons as haue not the gifte of continencye might marry & keepe themselues the vndefiled mem­bers of Christes misticall body. Let vs then bee ex­horted to bee patient in the troubles that accompanye it, for although a bitter shell doe compasse the nutte, yet how sweet is the kernell that lyeth within: although it haue as many miseries, as the winter hath colde dayes, yet vnspeakeable is the comfort of it, to them that are equally minded. And as our labour in innocencie was nothing but pleasure, which now is nothing but sor­row: So mariage was then more sweeter, though now for sinne it is become more bitter: but the hardest la­bour hath some profite; and the poorest mariage hath much comfort. But most accursed are they, which for to auoide the troubles they haue conceiued of ma­riage, do giue their bodies to most filthy whoredomes, and wretched adulteries: Of whome Saint Paul saith, That God shall iudge them, that is, vtterly condemne them: for they shall neuer bee made the members of Christ, which haue incorporated them to bee the mem­bers of harlots, and heyres of eternall and euerlasting damnation.

And is not Boaz. As in the former verse wee haue hearde the diligent carefulnesse of Naomi for Ruth, to prepare her some rest, that is, a mari­age. So nowe wee are to intreate or speake of the meanes whereby this might bee accomplished, which Naomi expresseth in this verse, to this effect. By my day­ly studie I haue founde out a meanes whereby thou [Page 160] mayest come to more continuall rest Boaz, with whose maydens thou hast gleaned, and did so curteously en­treat thee, hee is our kinsman and defendour, by the lawe, and euen now he is alone in the floore, winnow­ing his barley, to whom if thou wilt go, & follow my counsell, he will shew thee the way that tendeth to thy wealth.

Out of the which we gather, an example of ancient nobilitie, how they followed not their dayly pleasure, but continuall labour: how they honoured the wealth that God hath giuen them, with the diligent labour of their of their owne persons: that euen this poorest worke,Iud. 6, 11 of winnowing and threshing (as wee reade of Gedeon) was not onely committed to their seruantes, but performed by themselues. Whereby we are taught that it is no such vnseemely thing, as many would make it: for men of wealth to followe their basest labours. This Boaz had a prince to his grandfather, and he was the heyre vnto all his possessions, yet here we finde him alone winnowing his owne corne. We reade of Iudah the son of Iacob,Gen. 38.13. 2 Sam. 13.24. a progenitour of this Bohaz, that hee went in his owne person to the shearing of his sheepe: and so did the sonnes of king Dauid, when Ammon was slayne by the seruantes of Absolon because hee de­filed his sister Thamar. Examples of this are more plen­tiful, thē the time wil suffer me to rehearse, which are all left to vs, for patterns of thankefulnes, in their diligent labours, and witnesses of our vnworthinesse in all our possessions. Adam could not dwel in paradise, except in his owne person hee tilled it: but many with vs, I thinke would deride him and all their fathers, if they sawe them in any thing but the gentlemans trade: for being hindered neyther by the magistracy, nor by the ministerie, they had rather follow hawking or hunting, gaming and playing, then at any time to foyle their hands with their own labours, but wasting their wealth in vnprofitable pleasure, while they might increase their substance by godly trauaile. Cast away therefore this worshipfull idlenes, for men thinke, nothing maketh them gentlemen, but abstinence from bodily labour, [Page 161] whereas that one thing is the greatest blot to our latest nobilitie, that they haue cast of the care of their labors to others, applying their time to greater libertie, ope­ning by idlenesse the passage to all manner of iniqui­tie. Remember, the fattest Oxe commeth first to the slaughter, when the labouring beaste is merrie in the yoke: euen so the idlest bodies are soonest seysed by sicknesse, and consumed by death: whereas labouring persons haue many daies; in somuch as it seemeth a matter of murder, by idlenesse to hasten the death of of our bodies. Therefore some loathing labour, take themselues to licentious riot, and sweat out their sick­nes in vnlawfull pastimes: but bodily exercise profiteth little, and will rather in the ende procure the paynes they most of all abhorre, like the hayre of Absolon, wherein hee most delighted, with which was wrought his death. But the conclusion of all this is,2 Sam, 18.9 that those which are the cheefest in spending, shoulde bee the cheefest in working: and the princes of the possessions, must bee the principall in the labours.

Wash thee therefore. These wordes contayne the preparation, which she counselleth Ruth, before shee descend to Bohaz in the floore, that she washe her, and annoynt her: Two vsuall thinges in those countries: and the meaning of Naomi is, that Ruth prepare her selfe in most comely manner to go down vnto him, whom she desired to be her husband. For these actions of washing and annointing, were & are very common in those places: washing, to scoure of the filth of the bodies; and annointing, to make them looke cheere­fully. So wee reade of Dauid,2, Sam. 12.20. 2. Sam. 11.2 after hee had long fa­sted for his adulterous childe, hearing it was dead, he washed and annoynted himselfe: and as Bathshebah was washing her selfe, it happened that hee sawe her; whereby his hearte was taken with her loue, and draw­en from God at one time. In somuch as wee see it an vsuall and accustomed thing in those daies the washing of men and women,Mat. 6.17. and for annointing our Sauiour speaketh that when wee faste wee annoyte, our selues, that wee seeme not vnto men to faste. Heere then [Page 162] wee see Naomi commaundeth Ruth no vnseemely addressing of her selfe, but such as was vsuall, and common amonge her owne people, and lawfull al­so for her to put in practise. Whereby wee first of all obserue, that comely ornamentes and modest ad­dressing of our selues, eyther of men, or women, is a thing required of them that feare God; for the out­warde cleansing and washing away of the filth of our bodies, being the sauour of sinne raigning in vs: in­somuch as it is a brutish thing, to goe in their bodies (as many will) without all respect of person or huma­nitie, handes spotted, face besmeared, countenance disfigured. And their naturall complexion defaced in them, through their dayly vnciuill and vnnaturall be­hauiour and negligence, who by their cruell labouring to get the worlde, loose the comfort of their owne bo­dies, while in swinish attire they wallow in the com­pany of God and men.

Secondly, by this wee gather, that the Lorde hath giuen the fruites of the earth, as wel for our ornament, as for our nourishmente; because it is as necessarie in some respects for the comelinesse of the bodie, that it bee raysed vp to handsomnesse, being nourished: as that it shoulde bee nourished being weake. Therefore saith Dauid,Psa. 104.15 With wine hee refresheth the hearte of man, and hee hath giuen oyle to make him haue a cheerefull countenance:14. and in the verse before hee saith, He maketh the grasse to grow for the beast, & the greene hearbe for the vse of man: not simply for the meate, but for the seruice or vse of man. And nota­ble is the historie of a woman, that came to annoint our sauiour before his death, that powred on him a rich and coastly boxe of ointment, and he excused her, and commended her for it.Mar: 14.34. And it was an vse in old time to annoint the bodies of them that were dead, as wee may see how those three women, Mary Magdalen, and Mary the mother of Iames,Mar. 16.1. and also Salome, came to annoint the body of Christ lying in the graue. If this was lawfull to bee done to the deade carkases, much more is it to the liuing bodyes of God his [Page 163] Saintes.

And here by the way wee may profitably describe, what is to bee thought of starching, because the god­ly are much troubled therewith: for some thinke it vtterly vnlawfull: some suppose it to bee indifferent; but other imagine it to bee necessarie: and euery one of these doe mutually condemne one another: There­fore let vs heare the reasons that are brought against it, if they bee waightie receaue them, if light and of lit­tle force, wee will leaue it to the discretion of the faithfull.

First, they say against it, that it consumeth the graine of wheate whereof it is made, so that the same which was ordayned for foode, is transferred to another vse, which is vnlawfull. To which I answere, so was oyle ordayned for nourishment as well as wheate; yet the godly might take that most comfortable creature, and apply it to the adorning and setting forth▪ of their bo­dies: which was lawfull for them, and therefore the other for vs, if it bee sparingly vsed. But they will say, oile was applyed to the body, but this is onely in the ap­parell, therefore the reason of them is not alike: To which I aunswere; that which is done to the apparell, is done to the bodie, because it is done for the bodies sake, as we read of Izaack, which smelled the sauour of Esaus garmentes,Gen. 27.29. that Iacob wore when hee got the blessing, and vpon that pronounced his blessing.

But they reply againe, and say it maintayneth pride, and therefore is vnlawfull: but I aunswere, it is harde to condemne, except wee knewe the hearte, for that is the feate of pride and not the apparell. Agayne, if any doe so abuse it, they more offende in that by a thousande partes, then if the thing in it selfe were vtterly vnlawfull: therefore the faulte lyeth in the persons, not in the manner of addressing them­selues.

But they obiect agayne, That it is a greate losse of time, for it asketh much more labour then sim­ple washing: but I aunswere, so did this annointing [Page 164] and if the reason be good against the one, it auayleth also against the other: so that of the three former iudg­mentes, I thinke it in the meane to bee indifferent. And thus in a worde, and briefly I haue touched it, as a thing not worth any farther handling, and haue vttered my poore iudgement in the same, in the be­halfe of them that indifferently vse it, because some haue slaunderously giuen out, that none but proude and singular persons vse it: others haue scornefully aunswered, that none but precise fooles mislike it. But let vs in the spirite of meekenesse and gentlenesse neither condemne them that vse it, nor contemne those that doe forbid it. Neyther doe I speake this to per­swade any to imbrace it, whose consciences haue al­waies beene against it, but I charitablie desire them, to beare with their breethren, and in these vnnecessary trifles; to suffer all the faithfull to inioy their christian libertie. But especially let vs learne to praise the Lord, which hath thus carefully and plentifully prouided for vs euery waye: outwardly in our bodies, making his creatures to comfort vs: and inwardly in our soules, giuing his owne spirite to bee the earnest of our saluati­on: that wee might want nothing to drawe vs away from his maiestie: but in all thankes-giuing to walke before him in the profession of the Gospell, being compassed about with the helpes of this life, as Elisha was with the mountaines of Angels: that the comfort­les sorrowes of worldly miseries may neuer driue vs to desperation.

And put thy garmentes. This is the seconde thing which Naomi willeth Ruth in her preparation to goe downe to Bohaz, for first shee commaunded her to dresse her bodie: so nowe shee willeth her to put on her best apparell, as the goodliest ornaments of her bodie: for wee must not imagine, that Ruth went naked in the house, although shee bid her put on her apparell, but her meaning is, that she should put on her best apparel that euery way she might bee furnished to deale with so noble a personage, & so waightie a cause: Out of the which we note.

[Page 165]First, another duetie of humanitie, that if God giue any blessing vnto vs, we should also bee carefull in these bodies of sinne, to prouide for our selues change of apparell. For wee knowe after Adam had sinned,Gen. 3.7 the first thing hee thought on, was somewhat to co­uer his nakednesse. By the which wee may learne that the first entraunce or occasion of clothing was giuen by sinne, that wee might couer the shame of our bo­dies, for if Adam had continued in his estate of in­nocencie, there had beene no shame of nakednesse, no cause of garmentes, no feare of colde, or terrour of heate: and therefore before all thinges he sowed some fig leaues together, for the hiding of his offence: but God made them garmentes of skins. So then we must bee verie carefull for the conscience of sinne, that wee couer our bodies with outwarde apparrel, which indeede is but a type of shew, howe our soules must be clothed with Iesus Christ. For this cause it was vsuall in auncient time, that they not onely pro­uided simplie a garmente for the present necessitie, but many changes for their bodies commodities. And as the worlde grewe, so sinne increased, and as sinne increased, the miseries of our bodies multiplyed: like a ruinous house, that euery day falleth to decay more and more: Therefore more helpes were inuented in the dayes of Abraham, then in the life of Adam: and more in the time of Moyses then in Abrahams, and more in Salomons, then in all the residue or for­mer: for as the soare spread it selfe, so the salue must be lengthened; now the ayre is intemperate, the earth vnfruitfull, the bodies of mankind molested by a thou­sand diseases, and euery herbe which was the first mans nourishment, is our surfet; in so much as, the auoy­ding of all these, must bee carefully prouided by lawful deuises. which the Fathers ordayned and appointed by longe experience, to bee not a little holpe by the chaunge of apparrell. And here wee see these poore people haue this benefite for their bodies, as wel as the rich.

[Page 166]Now, because in some the excesse hereof is so great, that they passe all humanitie: and in other the want is so indecent, that it shameth mankinde, to see their breethren go so basely: Some being able, yet like asses laden with much wealth, they haue no po­wer to bestowe it on themselues or other: againe, many poore soules, which haue nothing to prouide, or to couer them, are neglected by them that are able: Therefore, in this place wee must set downe some rules out of the worde of God, to take away all these extre­mities.

And the first thing that must bee knowne, is the cause for which it is not onely needefull, but also law­full to prouide apparell, which already we haue shew­ed you, to bee the sinne of Adam which wrought in vs the shame of our naked bodies, and brought vppon vs colde and heate, sicknesse and soares, surfets & death: so then the bodies couered by clothing, are made come­lye againe, are armed against heate, warmed a­gainst colde, strengthned against sicknesse, and the daies of health lengthened, life prolonged, and death auoided: For as the prisoner looking vpon his irons, thinketh vpon his theft, so euery one, when he seeth his garments, must thinke on his sinnes. And this one con­sideration striketh down al deuises of fashions, or con­ceits of pride: for alas what glorie hath the theese in his bandes, or what profit by their making; for now hee is clogged with them, but anone hee is tucked vp with the halter:Zeph. 1.8. so proude persons are nowe prancked vp while they looke on their feathers, but anone are paide for their fashions, wt eternall damnation. For the Lord cryeth out by the prophet, that hee will take vengeance of the princes & the sons of the king, for vsing strange apparell.

Mat. 6.30.Secondly, there may bee a difference of apparell, one kinde for the riche, another for the poore; one for he prince, another for the people, one for the noble man, and another for the gentleman: for our sauiour speaking of the royaltie of Salomon in all his apparell, [Page 167] doth not discommend it:Gen. 27.29. and wee haue hearde alrea­dy of the apparell of Esau lying in his father Isaackes house. And this may bee also in many sutes; as Iacob had sent him by his sonne Ioseph, and Ioseph gaue his brethren to euery one garmentes, but to Beniamin▪ hee gaue fiue chaunges: But some will say, our Saui­our biddeth vs not to haue two coates: and therefore this chaunge is vnlawfull: To which I aunswere, that it is vnlawfull to possesse chaunge, or varietie of garmentes, when wee see and behold our brother hath none: therefore our Sauiour Christ addeth, that hee that hath two coates must giue to him that hath none: So that our aboundance must neuer be to the want and necessity of our brethren.

But alas, where is this difference in manner of garmentes, I speake for the matter wherefore they are made: wee may make the olde complaint of a christi­an father, a thing worthy to bee seene, yea rather to bee lamented: The maide followeth the mistris in such brauery of apparell, that it is harde to know whe­ther maide or mistris goeth formost. Such confusion of degrees, consuming of wealth and goods, condem­ning the humble, and aduauncing of base persons by apparell into the place of worthy men, is the ouer­throwe and destruction of a whole country, the ruine of a common wealth, and the defacing of the Church of Christ. But all this while the naked may goe naked still, for any clothing they can get of these that haue such plentie and aboundance: so that men cloth them­selues in the finest silkes, feede themselues with the fat­test calues, and the case themselues in the softest beddes; while Christ in his members is harbourlesse without houses, hungry without breade, and naked without a­ny raiment to cast vpon him. Oh woe be to you dainty persons, that thus prouide for your own mayntenance, and neglect the sustenaunce of the poore: you are cloa­thed in softe and gorgeous apparell, and fare delici­ously euery daye: you eate vp the needy like breade:Ezec. 16.53 you are deafe at their cryes, blinde at their naked­nesse, [Page 168] and like the cittizens of Sodome, vnmercifull to their miseries:Luc. 17.28 consider that their eating and drinking brought brimstone from heauen, with fire to burne vp their citties and soules.Luc. 16.17. Consider the end of that riche glutton in the Gospell, which was so tormented in the paines of hell, that hee desired but a drop of water, & could not obtaine it. Your brauery shall bee turned into shame, your pride into paines, your ease into rest­les trouble, your aboundance into euerlasting want, your frendes into deuils, your honour into hell, your vnmerciful harts into vnsufferable plagues, and your pleasures repayed with eternall destruction both of bo­dy and soule. The like may be said of those couetous persons, which goe as farre vnder their calling as other aboue, and will hardely bestowe any garmentes on themselues worth the wearing, and disgrace the pro­portion of mankind through their base apparell, and vnreuerent addressing themselues, without all respect of honestie, regarde of religion, conscience of their pla­ces, and knowledge of the true vse of the benefites of God. But many spende all that they [...]n get vpon their bellies, neuer caring how simplie they goe in the face of the worlde; so they haue any thing to couer their nakednesse, and wee knowe what kinde of beasts are the punishment of such slothfulnes. Therefore let vs euery one helpe those that are not able to prouide, yea and to buy them apparrell: and let vs all learne here­by what care wee ought to haue of the chaunge of our bodies, that if wee will bee ruled by the example of the godly, wee must rather studie and trauaile for our couering, then for our nourishing; Therefore wee must pray for our clothing of him that clotheth the Lillies of the fielde, in such measure as wee may bee comforted, our nakednesse couered, our shame abated our vncomelines adorned, and the sauour of sinne ex­pelled, that wee might prayse his power for euer­more.

Secondly, by this we also may note, what reuerence, wee owe to magistrates and to men in authority, that [Page 169] we must be carfull in their presence to giue no offence euen in our apparell, for here wee see Ruthe going to Boaz, an elder of Bethlehem, she is commaunded by Naomi to put on her best apparrell, as a duetie of all the faithfull, that they make not their persence odious in the sight of their rulers, and for this cause we read in storyes, that when any were wont to come before the magistrates hauing any suite vnto them, they were apparelled with white, which signified the innocen­cye of the person and puritye of the cause, and also they had one suit, that in al decent manner they might deliuer their mindes in the presence of the magistrate: for the basenes of apparell, is loathsomenes to ma­ny. But this shal suffise for ye touching of this matter.

Let not the man. After shee had commaunded her to prepare her selfe, shee desendeth to instruct her of her behauiour: after shee commeth downe to the place; which was this, that she let not him knowe of her till he had supped, and were gone to lie downe in his bed, which she aduertiseth her diligently to marke, and to come and bestowe her selfe at his feete. Where it may seeme that Naomi counselleth her daughter an vn­lawfull thing, yea rather to play the whoore, then to get her a husband by a lawfull meanes; for shee bid­deth her to trimme and smooth her selfe vp, shee war­neth her not to come to the man till hee were layd to his rest, and finally shee counselleth her to lye downe at his feete. Truely in outwarde shewe it seemeth vn­lawful, yet in substance very honest if we consider eue­ry circumstance. First I demaund, what is it that seem­eth dishonest in this whole discourse; some will say, first the dressing of herselfe is scant the parte of an ho­nest woman, for it is very likely, Naomi had this in­tention, by this meanes, to drawe the old man in loue with her, for she tooke him as it were at aduan­tage alone in the floore,Pro. 7.9.1.0 11, and such sayth Salomon is the parte of whoores. I aunswere,Pro: 31.10. &. 21. that them other of Salo­mon sayth, that it is also the point of a wise and a god­ly womā to watch in the night, to be finely appareled, to clothe her household and such like. Therfore seeing [Page 170] an honest woman may do these thinges. Ruth did no dishonestye in this. Againe this kinde of dressing in Ruth was needefull, because she had to deale with an honorable man, and therefore the more carefully and comely shee must appeare in his presence. But you will say, that Naomi had some such meaning, because shee bid her that shee shoulde not let her selfe be knowne till the man were gone to his rest: I answere, this shee did, that they might more freely talke together of the matter of her mariage, for if shee had come before hee wente to supper, the daye woulde not haue suffised to commune of the cause of her comming, niether would the old man haue gone to his loding, if he had knowne a woman to bee present. Then you will say, why did shee not come to his owne house at home, and that in the daye time? I answere, because it was a reproch to Ruth to bee knowne to deale publiquely in her owne marriage, which must needes bee knowne if it had beene done in the city, or in the daytime: and there­fore seeing time and place were nowe conuenient, the man being alone, they tooke opportunity by the fore­lock, and prepare themselues for the aduenture of her marriage.

Why then will some say: what moued Naomi to giue such counsell vnto Ruth, seeing shee knewe it might bee defamed? I aunswere, Naomi knewe Boaz to bee an olde man, not giuen to such lewde and fil­thy conditions, but especiallye shee knewe him to feare God, and Ruth her daughter in lawe to bee a vertuous woman, & trusting to his age, and both their godlines, shee is emboldened to giue this aduise. And this may suffise any sober mindes, from suspition of Naomies counsell, Ruthes dishonesty, or the re­ligion of Boaz. But some will saye, if the matter bee so cleare as you will make it, then maye wee also followe the example and doo the like. To which I answere, if any doo so, it is much amisse: for wee must not imitate euerye example wee reade of in the scripture, as that of Rebeckaes counsell to her sonne Iacob, whereby hee got awaye the blessing from [Page 171] Esau. There is no cause that can mooue vs, as there was Naomi, for Ruth must bee married in her kin­dered, we neede not: shee was bound to one or twaine, but wee are free to manye thousandes: shee might challenge in her owne behalfe, for the law of God, but wee cannot doo so, excepte there bee a promise of marriage: therefore neyther must wee followe this example, nor yet suspecte the actions of either.

And Ruth, Nowe the counsell propounded, and the meanes for the execution thereof declared, Ruthe approueth her mothers aduise, by promise of obedi­ence, that first she woulde do it: and in the verse, 6, she doeth perfourme it. Where wee haue a good exam­ple, in the matter of marriage for all children to de­pende vppon their godlye and religious parentes. If any aske mee, whither they bee bounde vppon ne­cessitye so to obeye their parentes, that if they of­fer them husbandes or wiues they cannot refuse them, but their parentes maye compell them: to whome I answere, first, if it bee possible, hearken to the voice of thy parentes; but if thou canst not, thy parentes cannot commaund thee against thy minde, for they must propounde it conditionallye, not absolutelye: In thy body (concerning thy labour) thou must o­bey them in all thinges, because they are the parentes of thy bodye, but thy minde or soule which com­meth from God, is alwaye at libertye; so that disobe­dience to parentes is the refusing of their temporall commaundement, but marriage is euerlasting to the death of a man.

Secondlye, children maye refuse, because the Lord manye times reuealeth that to the childe which hee shewed not to the parentes: as wee may see in the example of Sampson, when hee woulde marrye with a philistine woman: for his parentes gaine-sayeng it, ye scripture sheweth the reason of it, because they knew it not to come from the Lord: but Sampson did,Iud. 143.4.5 & they fore stood in it, & his parents harkned vnto him in the end & got him yt womā for his wife. By the which wee [Page 172] gather, that no children maye lawfully celebrate their marriage without the parents consent: secondly; that they must be very circumspect to marry their chil­dren: thirdly, that they cannot in any good conscience deny their consents to their children to keepe them from honest marriage, if there bee any equality be­tweene the partyes, or hope of honesty in the time of louing. But of this matter wee haue often spoke and therfore this shal suffise for this time: Nowe let vs giue prayse to God.

The end of the eight Lecture.

The ninth Lecture.

Chap. 3. ver. 7.8.9.10.11.12.13

7. And when Boaz had eaten and drunken and made his heart merry, he went and lay down beside the heape of corne, & she came softly and vncouered the place of his feete and lay downe.

8. And at midnight the man was afraid, and turned him selfe hither and thither: and he hold a woman lay at his feete.

9. To whom he said, who art thou; and shee said, I am Ruth thy handmaide, spread the wing of thy garment ouer thy handmaide, for thou art the kinsman.

10. Which sayd, blessed be thou of the Lord my daughter, for thou hast performed more kindnes at the last then at the first, because thou followedst not young men, were they poore or rich.

11. Now therefore my daughter, feare not, whatsoeuer thou sayest, I will doe vnto thee, for euery one within the gates of my people knoweth thee to be a vertuous woman:

12. Now indeede it is true that I am thy kinsman, yet there is one neerer than I.

13▪ Sleepe heere this night, in the morning if he will do the parte of a kinsman, let him: but if hee will not do the kinsmans duty, I will do the kinsmans dutie, as the Lord liueth, sleepe vntill the morning.

NOw it followeth, in this scripture to speake of the effect of this counsell, and of those thinges that happened, after Ruth came downe into the floore; and the hap­py successe she had with Boaz: The words do easily deuide themselues into two parts: the first respecteth Bo­az, the other Ruth.

The first parte concerning Boaz, is that which he did after his worke, and before his sleepe verse, 7. that [Page 174] he eate and dranke and made his hearte merrye, and laye downe beside his corne. For that hee did after his sleepe verse, 8. first hee feared when hee felte a wo­man at his feete: and secondly, hee asketh who shee was. After he knewe her, hee blessed her, verse 10. Secondlye, hee comforteth her, verse, 11. In these wordes feare not my daughter. His comforte hath 2. partes, first his confession that hee was her kinsman, verse, 12. Secondly, the counsell hee giueth to her verse 13, to tarrie vntill the morning, and then he would try her other kinsman: if he refused, Boaz promiseth by oath to the confirme hir right, and do her kinsmans duety: and therefore biddeth her to sleepe vntill the morning.

The second parte, which concerneth Ruth, is her behauiour after shee came to the place appoin­ted, and hath these two branches: first that which shee did alone verse, 7. That shee came and laye downe at his feete, secondlye, that which shee did with Bo­az: first she telleth him her name, when shee perceaued the man was afraid: secondly, she sheweth him her pe­tition, desiring him to spreade the wing of his gar­mente ouer her, verse 9. Of these partes let vs speake in order as they lye, by the asistance of the spirit of God, and permission of the time.

And when Boaz: These wordes concerne Boaz and that which hee did after his worke the daye being ended and his bodye being wearied, hee went to his meate, eating and drinking, refreshing his stomacke and cheering his hearte with those blessings of God which he had presente: afterwardes getting him to his lodging at the ende of his corne; in sted of a softer bed harboureth vppon the straw. Out of the which we ob­serue these thinges.

First, the blessing of God vppon his creatures, that are moderatelye taken; for it is saide that hee cheared his hearte after his eating and drinking; his bodye was not onely nourished, his hunger abated, and his stomacke filled, but also his hearte was [Page 775] cheered thereby: as if the holye Ghost had saide, Heere is my blessing vppon meate that is moderatelye re­ceiued, that the powers of the soule are refreshed by it: therefore wee reade in the preacher,Eccl: 10.17. that a whole lande is blessed by the moderate receiuing of these benefites in eating and drinking. The experience whereof is plainelye proued euerye daye among vs. For what is the fruite of this immoderate deuour­ing the benefites of God, but as Salomon sayth,Pro. 23.29. the eyes, wounds without cause, quarrels and contenti­ons to the woe of manye, wherein they that re­ioyce are voyd of all reason, which ought to bee the grounde of all our mirthe: but like beastes some from feedinge to sleeping conueye themselues: other from eating to gaming turne their bodyes, delighting in nought but vanitye, being as farre from this cheere­fullnes of hearte by their meate and nourishement, as Nabal was after his feaste, when one worde of Dauids anger stroke his hearte dead. But this Boaz was heere alone and none beside him: and yet you see, that in his solitarye barne voide of companyons, hee made himselfe merrye, with the fellowshippe of the blessing of God vppon his meate. Euen so assured­lye, if the handes of many could guide their mouthes, their mouthes rule their appetites, and both were gouerned with the spirite of God, that they recei­ued for strength to nourishe their weakenes, not for gluttony to stuffe vp their stomackes, they shoulde with greater comforte sit downe to their meales, and exceeding ioyfullye, rise vp againe. But since our mindes haue as manye deuises, as our stomackes receiue morsels, wee eate and yet wee are not satisfied, wee drinke and yet wee are not mer­rye: but ouercome with the good creatures of God, wee seeke after idle songes, vaine iesting, and vnprofitable fables of falsehood, and forged conceiptes in vngodly bookes, which drowneth our [Page 176] spiritual ioy, and plungeth our mindes in the gulfe of worldly mirth and woefull misery. Then let vs learne the wisdome of Christ, and looke for ioye which standeth not in laughter, but in the inward comfort of the assurance of the spirite, being persuaded wee feed in ye presence of God, we may haue Christ at our temporall and worldly meales, that wee may eate and drinke with him in his euerlasting kingdome.

Secondly, by this wee obserue, that our meate af­ter our labours is much more ioyfull to our harts, and profitable to our bodyes, then if it bee receiued in an idle life: for Boaz had wrought hard all this daye, and the reward of his labour is the worke of his meate, which in the end of all maketh his hart merry.Gen. 3.19. In con­sideration whereof, the Lord inflicted this as a pun­nishment vppon mankind, that their meate shoulde be vnprofitable vnlesse it were eaten in the sweate of our browes: for as sleepe to a man that hath long wat­ched,Psa. 42, 1: so is meate to a man that hath long laboured, & as the coursing of the Hart maketh him to breath for the water springs; so labour causeth men to hunger more vehemently, to eate more liberally and disgest more effectually their desired morsels. We read of Io­nothan the sonne of king Saul,1 Sam. 14.27. when he had wearied himselfe in the slaughter of ye Philistines, & being ve­ry hungry did but dippe the toppe of this batte in a hony combe, and putting it to his mouth, his eyes re­ceiued sight: so acceptable are the crummes and drops to them that labour, that they restore the life & power of the body, and for this cause the greatest persons in the first and purest age (when the life of man was many hundred years) were not exempted from bodily labour.Pro, 23.20, On the other side, as Salomon saith, they which sit long at wine and seeke after strong drinke, mean­ning those which with idlenes followe their bellyes are most noysome to the worlde, vnwholesome to themselues, and woful for euer: for their end will bee as the byting of a serpente and the stinging of a coc­katrice▪ teaching vs that labouring mens morsels are most sweet: & if we should ioyfully recreate our selues [Page 177] in the benefites of God, wee must diligentlye prepare our stomackes in some honest trauailes, that the basest fare may be acceptable meate vnto vs: for the health of the body is preserued by labour, as the planted corne by the diligence of the husbandman:Pro. 12.14. for hee which tilleth the earth is satisfied with breade; but idlenes is nearest kinsman to madens. Against this wee haue often spoken heeretofore, and let this suffise for this time.

Thirdly, we must note, what manner of mirth or cheerfulnes was this of Boaz: it could not be in talking, for hee was alone, nor yet in iesting, for the former rea­son: nor yet was it outward in singing, for it is saide his heart was cheerefull, as if there were a mirth that were not outwarde. And truely,Rom. 14.17 Eph. 5.22. where the holy Ghost dwel­leth, there abideth this inwarde ioye. Which proceedeth from it as a streame from a fountaine,1. Sam. 16.24 or heate from a fire. Saul coulde bee merrye when Dauid played on his harpe, the king of Babilon was merrye in the middest of his delicates, Assuerus was merry among his princes,Dan. 5: 4; Est. 1.10. and Nabal was merry in the middest of his reapers: but what maketh the godly merry among the wild beastes,1. Sam. 25.36. ioyfull in the dungeons of the earth, and sing hartyly when they receiue browne bread? nothing but this ioy of Boaz, which is the ioye of the holy Ghost. This ma­keth men ioyfull in death, merrye in miserye and lea­ping vnder the yoke of christian troubles: which all the princes in the world cannot do, vppon their thrones of maiesty: this is mixed wt no feare, because it proceedeth from so excellent a roote. Why do men meruaile, that so many godly persons liue so solitarily? the birde had rather be in the wildernes alone, then with thousandes of her fellowes sitting in a cage, & the godly are most merry when they are farthest from worldly companye. If the godly bee a company together, this their ioy must be expressed by singing of psalmes, as Iames saith,Iam. 5.13. Mar. 14.26. and our sauiour with his disciples practised this at his last supper, for whē they had done, they sung a psalme, and went out into the mount of oliues, yea euen then when Christ had prophesied of his death, and they were [Page 178] sorrowful, yet this inwarde and spirituall ioye was not extinguished: wherein wee see an excellent commen­dation of singing after meate, that it might bee an out­warde testimonye of our inwarde ioye. This striketh downe all foolishe talking for stirring vp of mirth, and aunswereth to them that saye, if they followe not vaine pastimes they cannot bee merry: Truely that plea­seth the fleshe, but displeaseth the spirite: and let them assure them selues whosoeuer they bee, that this temporall and wanton sporting will bring vppon them euerlasting lamenting. But some will saye, is this singing and mirth at tables commendable, see­ing the prophete speaketh so against it:Amo. 6.5.6 They sing to the viole, and frame to themselues songes like the songes of Dauid, &c. I answere; all curiositye and pleasure in outwarde singing at our feastinges is forbidden by the prophet, which hee doeth notablye describe in the same place by these markes, First, when it is vsed to forget their sinnes and to driue awaye the terrours of their consciences:Verse 3:

Verse 4.Secondlye, when it is added for pleasure and ease. Thirdlye, that with greedier appetites, they might deuour their meate and drinke, to drawe awaye their mindes from the remembrance of the Lord. Fourthly,Verse 6. such mirth as maketh them forget the af­flictions of the church of God. If any desire mirthe for these causes, the woe of the prophete taketh holde vppon them.

And surelye, heere is condemned all playing on instrumentes and singinge at table when wee eate our meate, as a thing against which the prophete much aymeth, and is too much vsed among vs in Eng­lande, for nothing maketh vs more readily to forget the affliction of Ioseph then that doeth: when two occasions of mirth are ioyned together, meate and musicke, it is like two diuers plaisters layde to one wounde, which by their vehemente operation, in­crease the sore. In like manner wee are more apte to be made worse then to bee amended by the benefites [Page 179] of God. For as too much raine drowneth and ouer­floweth, and too much drought chippeth and cleaueth the earth: so too much mirth and pleasure ouercom­meth the hearte of man, This I speake not to dis­commende musicke, which I acknowledge freely with all the godly, to bee holy and lawfull: but I ex­hort and admonish, that it may not be vsed at the pre­sent time of eating, but sparingly before or after our feasting. And let vs all chuse rather to sing Psalme from a feeling spirite, with a grace in our heartes and mindes, then to heare a thousande songes vpon in­strumentes of pleasant musicke, without inward com­forte.

He went to lie downe. Nowe we are come to the se­conde parte of that which he did alone, which in these wordes is declared to be the choise of his lodging, at the end or one side of his corne. Where we note another vsage or custome of auncient nobilitie: in steade of a pallace, they had a cottage: in steade of attendors and waitors, they had the instrumentes of their labours: & as this Boaz, a heape of strawe, in steade of a bed of downe: such as his toyle and labour was, such is his lodging: a harde worke, a harde bed: For hee that is wearied with trauaile or labour, can sleepe and quiet­ly take his rest on the grasse. And this putteth vs in minde, of the estate of all our forefathers many yeares agoe, before this softnesse and tendernesse was inuen­ted, they were glad wee see, though they were greate Lordes, yet to bee labourers: And although their pos­sessions excelled ours, yet they had lesse bodily ease then wee: for the richest and highest estate or dignitie is not the quietest life. By the which wee are admonished; with all kindnesse, to harbour the poore and needy, though it bee but in a padde of strawe, considering they bee the images of the ancient nobilitie, who were contented with the like entertainment: & the poore are exhorted with patience to abide their tedious trauailes and harde lodginges, seeing the Lords of the worlde, [Page 180] had no better estate; they which had most wealth had least ease, and wee which haue scant one mans inheri­tance among twenty, do peaceable enioy more world­lye securitye. And truelye this maketh vs to feele, that euerye commoditye is tempered with some molesta­tion: ye Israelites being deliuered from Pharao thought they were well, but then they were driuen to goe thorough the bottome of the sea, and being come to the land of Canaan, they founde many enemies, and did not ouercome them all, till the raigne of Dauid: so that euery pleasure is mingled with some worldlye sorrowe: they which vse the sea get much wealth, but yet with great danger, and they which are on the lande, are in safety though not in such wealth. And thus must wee frame our mindes, that when wee enioye the ende of our desires, yet it bringeth with it alway some occa­sion of dislike: therefore it is better to bee contented with hard fare then discontented with dainty cheere, to like in harde harbour then dislike in the softeste beds: and better is a little thing with a quiet mind, then the possession of a kingdome with the trouble thereof.

And Ruth came. Boaz being wearye with his la­bours, and suffi [...]ed with his meate, no doubt but bee­ing quietlye laid, a sleepe had soone taken him: and Ruth, when shee espied a conuenient time, came, and conueyed her selfe softlye to the place of his feete, which at midnight was perceiued by Boaz and not be­fore. For shee so layde her selfe, as hee being awaked, might quickelye espye her: whereby wee see the oc­casion that mooued Naomi to counsell Ruth to come so neere him, which was this, that Boaz might first bee grieued and then should Ruth best vtter her suite. But of all this we haue spoken before, and therefore to the petition of Ruth.

Spread the winge. Ruth omitting no oppor­tunitye, so soone as shee had vttered her name, shee putteth vp her petition, and by a figurative speeche desireth him to bee her husbande and defendour: For▪ to spred the winge, wee knowe, is taken from birds [Page 181] who keepe their young ones vnder their winges. And this speech of Ruth to Boaz is indeede to intreate him to bee her husband: for wee reade the sence of these wordes to bee spoken to Sara by Abimelech the king of Gerar,Gen. 20.16. that her husbande Abraham shoulde bee vnto her a couer against all those that woulde op­presse her. And therefore in ancient time, women were wont to be couered in the presence of their husbands. And Ruth saith to Boaz, spread thy winge ouer mee, that is, bee thou my husbande to couer mee: for in times paste it was a thing very odious to bee with­out husbandes, euen as odious as to bee starke na­ked, or a maisterles dogge, as the prouerbe is: Which appeareth by that complaint of the prophet Esaye,Esa. 4.1. That seuen women shoulde laye holde vppon one man and desire to bee called by his name, promising to pro­uide their owne liuing. So that this figuratiue speeche, doeth most notablye describe, the duetye of hus­bandes towarde their wiues.Psa. 63.7. First the wing signifieth protection; for it is the duetye of husbandes to de­fend their wiues, to bee able and willing to shield them from iniuries, prouide for them necessaries, couer them in dangers, minister to them comforte and stren­gth in their weakenes, But truelye it is pitye to see what married men wee haue in these dayes, and how little commoditye manye helples wiues receiue by their retchles husbandes, that surely they are dri­uen with Abigail manye times to shifte for their own liues and the liues of their families. These roisting companyons, hastye and headye husbandes which for euerye light occasion forsake their families, or weary their wiues with their presence; minister neither couering or comforte, according to their bounden duetye: but like periured and forsworne caitises, that haue falsified their faith to God, the church, and their wiues: runne headlong to their owne de­struction and decaye of their posteritye. Oh howe sorrowfull is the estate of women, if they be not sup­ported with the kindenes of their yoke-fellowes. Bea­ring [Page 182] of children is nothing in comparison of this: for that is their deserued punishment of God; but the o­ther the intollerable hande of the Deuill. Wee reade, that the Pellicane will teare out her owne breaste to feede her younge ones: but wee reade of fewe so vn­kinde as to feede vpon their young ones, saue onely these vnnaturall husbandes. Wee read that the Storkes are alwaies fedde so long by their younge ones when they are olde, as they nourished them when they were younge: But these godlesse fathers care neyther for to nourish their little ones being young, nor how they shalbe maintained when they are olde.

Finally, by this, wiues are instructed their obedience to their husbandes, that as the little bi [...]de is at the call of his damme, so wiues must be ready at the becke of their husbandes. And let vs looke vpon the bruite beastes for examples of hues, who in their brutishe kinde condemne our humanitie. The Emme [...] labou­reth and prouideth for winter: that condemneth slug­gardes. The Asse knoweth his owner, and the oxe his maisters cribbe: These condemne vnthankefulnesse to God. The Doues teach vs innocency, the serpentes wisedome: the dogges watchfulnesse, the Foxes wari­nesse, the Lyons courage, and the little birds our duties to wiues and children. Therefore let vs not be more gracelesse then these, lest their diligence, like the voyce of Balaams Asse, condemne our disobedience to perpe­tuall misery.

Blessed bee thou of the Lorde. Nowe commeth the seconde parte of the conference betweene Bohaz and Ruth to bee handled: wherein onely Bohaz speaketh. And first of all, hee blesseth or prayeth for her, saying, Blessed bee thou of the Lord, for this latter fauour is grea­ter then the sor [...]er: Then thou forsookest thy coun­try to come with thy mother in lawe, but nowe thou forsakest younge and youthfull husbandes to come to mee a diseased olde man: neither wealth nor pouertie can alter or chaunge thy minde, from following the [Page 183] commandement of God to thy owne hinderaunce. So in this example wee haue an excellent patterne of true and vnfayned religion, which is this: when Ruth is o­bedient to the ordinaunce of God, euen in that which seemeth to her owne discommoditie and earthly conso­lation: for she was a young woman, and therefore by nature desired a young companion, and not to bee troubled with a withered olde man; from whome she coulde receiue but little bodily comforte: yet because by the lawe shee was tied to her neerest kinsman of her deceased husband: forsaking all other, she clea­ueth to him, making the lawe her choise, his age her honour, and the triall of his former curtesie, as bandes of assurance for his future kindnesse. This was the faith of Ruth, that caused her like Leui to forsake his custome: like Zacheus to departe from his wealth:Luc. 5.28. & 19.8.9. Act. 13.1 like the courtiers of Herode to forgo their honour, and also the saintes of God to forsake their dearest frendes, to followe the voyce of the Gospell.

And this teacheth vs, to cast of earthly commodi­ties in worldly businesse, to forsake nature and natu­rall affection: to forget life and liuing, and account all thinges but dunge in regarde of obedience to the worde of God. This is it that toucheth the quicke, & will proue the heart of euery christian. If this condition were propounded, Christ saith, That for him, wee must forsake all that wee haue: Nowe, if this lawe were made, that whosoeuer went to hearing of the worde, shoulde presently confiscate his goods at the pleasure of the law-maker. Who woulde in this case, be obe­dient rather to the bare voice of Christ, then to the threatning wordes of the lawe. Examine beloued, & arraigne euery man his owne hearte, for this point and then you shall see, whether the loue and desire of the worlde hath not droue out the loue of the Father. Euery dastarde will offer and make shewe to fight hardely, till hee come to approch the fielde, but in the face of the enemie if hee abyde, there is the triall: [Page 184] nay, if hee see but one waye to escape hee will sure­lye take that, though it bee to his owne discredite. So I feare mee, I feare mee, many, if danger were woulde not onelye turne from vs, but fight hotlye a­gainst vs, for all their faire faces to vs. They which nowe will hardelye of one hundered poundes giue one to the Gospel, will not then leaue the principall to follow the trueth: but as the glare worme doeth not glister but in the night, so true christians will not bee knowne, till the dayes of darknes and errour come, when these dissembling hipocrites shall bee founde to be nothing but rotten woode, good for nothing. But to come to Ruth, shee perfourmeth her promise to God, as Dauide sayth, though it bee to her owne hinderance,Psa. 15.4. Act. 4.19. shee knoweth it with the appostles, bet­ter to obeye God then men, to followe Christe and not the flesh, for the world it selfe shall bee shorte­lye consumed and then the louers thereof shall bee vtterlye condemned. Oh, let vs then practise the de­niall of our selues before the time of tryall come, let vs as the martirs did, trye the burning of our fingers before wee venter our whole bodyes: let vs giue some of our wealth to the poore nowe, rather then keepe all to be spoyled by the wicked apostataes then: but howe will men doo this at that fierye tryall, when nowe in peace they will forsake and forsweare the Lorde, some for their merchandise, other for rentes & reuenewes, some to bringe the poore Nabaothes into destruction, many for worldly profite and tempo­rall gaine: but this quene of worldly desire shall one daye bee meate for the dogges; when it shall bee sayd, that happye are all you that in wealth and pouer­tye haue followed the sonne of righteousnes in since­ritye.

[...] Feare not my daughter. His prayer and the reason thereof being ended, nowe followeth the consolation hee giueth to Ruth, in these wordes bid­ding her to caste awaye feare, for what soeuer lyeth in his power he would doe: for the whole citty would [Page 185] testifie the estate of her person, and vprightnes in her liuing: and therefore hee should bee much to blame, if hee denyed so lawfull a request. Out of the which we note.

First, here is set down the duetie, of all magistrates, which is with meekenes and gentlenes to heare the pe­titions of their sutors: for Boaz was a publike person, or els Naomi had complayned to the magistrate; but himselfe being a godly elder, the suite is first priuately handled with him. Therfore, they must follow ye exam­ple of Bohaz here declared, which is with the kindest wordes to intreate them, and iust iudgementes to pro­ceede for them, alway yeelding to equitie where the cause is required. For our sauiour accompteth a ma­gistrate that is contrary minded, neyther to feare God,Luc. 8.2.4 5. or to respect man: that is, such a one is hated of God and man: For if magistrates loue God or regarde their subiectes, they must bee easily entreated by the voyces of their suitors. Therefore is that euerlasting commen­dation of Moyses, yt hee sate in the door of his tent in iudgment frō euening vntil morning, where al the peo­ple might freely haue accesse to his presence, and godly conference with his person, the which all the iudges in christendome might imitate, without impeachment to their honours. Olde Samuel when he had annoin­ted and appointed Saule to raigne in his steade ouer all Israel, appealed to the people what iniury he had done to any, and the people iustified him in all thinges:1. Sam. 12.2.3.4.5. now hee was easily come vnto at all times, when Saule and his fathers seruant seeking for asses woulde go to the man of God, meaning Samuel. Oh that all that are in authoritie would hearken to these examples, that with all gentlenesse they might intreate the people of God committed to their gouernment, that they might freely come to them, and frendly speake with them, that at the daye of their deathes, they might haue the poore saintes of God▪ praying for their deliueraunce, their consciences vnburthened, their duties discharged, their subiectes satisfied, iustice offered, and their soules [Page 186] euerlastingly saued.

Secondly, by this wee gather, that iudges and iusti­ces must especially looke to the godly: for Boaz saith, that all the cittie knew Ruth to be a godly woman: So that hee bindeth himselfe by her religion to be as care­full for her being a stranger, as if she were his naturall daughter. For as all the cittie knewe her religious, so they would all reioyce to see her aduanced. And this is the cause wherefore the Lorde hath so much com­mended vnto vs the estate of widdowes and fatherlesse children,Deut. 10.18 Prov. 3.3. because for the most parte they are oppressed, and not oppressors: vexed, and not vexours: receyuers, and not doers of iniurie. And surely, such are simple godly men, they will beare many burthens before they complain; & for euery trifle they wil not trouble a ma­gistrate. Therefore euery magistrate must saye with Dauid,Psal. 101.6. My eyes shalbe on them that speake truth on the earth, and they that walke vprighly shall be my ser­uantes: so haue you respect of persons, though not in iudgement, yet in common opinion: for the professors of religion are your dearest friends, who without cea­sing powre forth their prayers for you, that in equitie you might drawe your sword for them. Oh howe la­mentable is it to heare, how poore godly men are day­ly blasphemed and reproched for their religion: when wicked Atheistes, carnall persons, common swearers, & godles wretches, haue their harts desire at the hands of the magistrate. Surely such persons, who desire your aide against other, deserue your swordes of iustice against themselues: for they neuer come into your pre­sence; but to the dishonour of God. Execute iudge­ment therefore, for them and vpon them.

Thirdely, by this wee gather what it is that most commendeth women: for Boaz saith vertue; and if all yt world crie the contrary, yet Bathsheba the mother of king Salomon will confirme it: for thus she saith, Fa­uour is deceitful, beautie is vaine; but a woman that feareth God,Prov. 31.30. shee shall get praise for her selfe: for ver­tue and the feare of the Lorde are both one thing. So [Page 187] that this is the thing they are most commended for, if religion will take any roote in their hartes: for beauty is worne by age, proportion of body lost by sicknes, loue of men at the wagging of a hand, and braue apparell when wealth decayeth, onely the feare of the Lord en­dureth for euer. We reade that Vasti the queene of Asuerus was exceeding beautifull, but she disobeyed her husbande, and was put from her princely roome,Esth. 1.16 when godly Ester was taken in her steade. If the feare of God had beene in the former; to obey her husbande, Esther had not so soone come into her place. But the Lorde, that hee might punish the pride of the one, and reward the religion of the other, lifted vp vertuous Est­her, and cast downe that stately Vasti: to shewe vnto vs, that much better is the feare of the Lorde, then all the beautie and glorie of the world.

We finde many commended in the worde of God, for their faith, but fewe for their fairenesse, that all shoulde learne more earnestly to labour,1. Pet. 3.4 that the hid man of the hearte may bee founde in incorruption of a gentle and a quiet spirite, which is very precious in the sight of the Lord.

Lastly, let vs all learne by this, aswell rich as poore, gouernours as subiectes, men as women, that aboue all thinges we followe the example of Ruth, to please God more then our selues, to labour for vertue and religion as for a treasure hid in the ground, to search for it as for golde and siluer, that wee may boldly come before the iudges of the Lorde, and pleade as subiectes, seeing the knowledge of the lawe resteth in our hartes. And let vs diligently labour for good reportes, that the magi­strates may speake for vs, as Bohaz doth for Ruth, to her singular comfort, that we may with boldnes stande to be iudged & not to suffer as euill doers.Eccles. 7.1. For a good name is better then a precious ointment, & the godly and guiltlesse are most honorable, when they are cause­les accused: euen as Ioseph; the neerest way for him to come to the kings fauour, was first of all to be wrong­fully imprisoned. So if we studie to lead holy conuer­sations, let thē draw vs to the iudgment seates as offen­dors; [Page 188] yet our religion shal speake for vs, not guilty: and though all the world should vniustly condemne vs, yet the sonne of God shall sue out our pardon.

And true it is, I am thy. Wee shewed you in the be­ginning, that his consolation had two partes. The first his confession in this verse: and the other his coun­sell in the nexte. Nowe then con [...]meth his confession to be handled, wherein hee graunteth himselfe a kins­man, and therefore bonde vnto that dutie shee requi­red of him, but yet withall hee soberly telleth her, there is one neerer then I: meaning to shewe her, that the whole care of the matter doeth not cheesely depende vppon him. Whereby wee gather, the singular conscience and humilitie of Bohaz: for if the feare of God had not hindered him, hee might like scorneful persons, haue denied that he had any kindred so base: and therefore hee might haue tolde her, that shee was come to a wronge man, that shee had mistaken her marke, that she must not looke so hic, as the choise man in Bethlehem, & some baser husband wil beseem a Moabitesse. But hee doth not so, for hee confes­seth against himselfe that her suite was equall, and he bounde to deale in it. Where againe wee haue a­nother worthy example for all magistrates to imitate; euen to pronounce iudgemente agaynst their owne causes, and giue euidence against their owne commo­ditie. For what a simple thing was it for Boaz to marry with so poore a woman as Ruth, by whome he could hope for no great portion, but onely religion. Oh that this vprightnes woulde enter into the hartes of men in our dayes, when they handle their mutual affaires, to speake the trueth indifferently, as well against as for themselues, yea and forsake their dearest frendes in vnlawfull suites. But rather it reioyceth them at the hearte, to see bad matters bolstered vp, and wronge iudgementes through ignorance vniustly pronounced: whereas the plaintifes, and defendantes themselues, do eyther of them in their owne conscience knowe their cause to be nought: yet against both conscience, iustice, and equitie, will spende their money and heartes also [Page 189] to be throughly reuenged on their christian neighbours, to ouerthrow their cause be it neuer so equall: yet this is their drift, to make the righteous law, the onely defen­dour of all their vnrighteous and vngodly dealinges. Howe if there were no lawe nor magistrate, woulde these malicious persons behaue themselues, that dare to wreste the helme of iustice by corruption in these peaceable daies, and are more sitte to bee the inhabi­tantes of Sodome and Gomorhe, then the fellowe dwellers with the godly and faithfull? Woulde God, that euery offendour were bounde to restore for euery defaulte, foure times so much, then woulde our quiet­nes bee greater, our suites vprighter, the truth vttered, before danger, causes ended without chargeable costes, wise men shoulde bee the lawyers, the trueth should be the euidence, yea & equitie should giue iudgement against our selues.

Tarry this night. This is the counsell that Boaz giueth vnto Ruth, that seeing it was night; she should tarry till the morning, and then he will deale with her kinsman in the behalfe of his right, which if hee will doe vnto her, Bohaz cannot withstande him, but if he refuse, then will Bohaz performe the duetie. Which promise hee confirmeth by an oath, as the Lord liueth: bidding her to sleepe vntill the morning. Where we see first of all the kindnesse of the man, that would not presently thrust a poore woman from the place of her lodging, but quietly suffered her to harbour beside him, yea and biddeth her to tarry at her rest, & to sleep vntill the morning.

Secondly, hee woulde doe nothing which might preiudice the cause of her other kinsman, before hee had gotten his consent to the deliuery of his right: tea­ching vs thereby, that it is not lawfull to enter into the least parte of our neighbours titles, though wee may seeme to haue as great right in it as Bohaz had in Ruth, without the free & willing agreemēt of him that hath any propertie or interest therein.

[Page 190]Lastly, Bohaz confirmeth his promise with an othe, which is the last speech vnto the woman, for her assu­rance to depend on his credite, and the last thing that must bee vsed in all our communications: But of these matters we haue already spoken, and there­fore thus much for this time. Nowe let vs giue prayse to God.

The ende of the ninth Lecture.

The tenth Lecture.

Chap. 3. ver. 14.15.16.17.18.

14. And so she lay at his feet vntill the morning, and then she aros [...] when one knew not another: For Boaz said, Let no man know that a woman came into the floore.

15. And then hee saide, Giue me the sheete wherewithall thou art couered, and holde it vp: then he measured sixe measures of barley, and laid it vpon her: afterward he went into the Cittie.

16. But she came to her mother in lawe, which said, who art thou, my daughter? and she declared whatsoeuer the man had done vnto her.

17. And she said also, he gaue mee these sixe measures of barley, for he said, thou shalt not returne emptie to thy mother in law.

18. Then saide she, Be of good comforte vntill thou knowe how the matter will fall out, for the man will not rest vnles he end it this day.

THese wordes are the last parte of this Chap­ter: wherein is shewed vnto vs howe Bo­az dismisseth Ruth, after they had slepte till the morning: and Ruth returneth ioy­fully to her mother againe.

The wordes contayne two partes, generally in them: The first parte is betweene Bohaz and Ruth, verse 14.15. The second is betweene Ruth and Naomi, in the three next verses following. The first parte betweene Boaz and Ruth, is of those thinges which they did to­gether in the barne. First, that Ruth laye at his feete vntill the morning. Secondlye, that shee arose earely before daye, because Bohaz would haue none to knowe that a woman came into the floore. After [Page 192] they were both risen: Boaz giueth to her sixe measures of barley, layeth them vppon her, and sendeth her away. Secondly, hee himselfe goeth into the cittie, verse 15. to performe that which hee had promised vnto her.

The other parte betweene Ruth and Naomi, in the three nexte verses, contayneth a declaration of those thinges which passed betweene them twaine, after shee came from Bohaz. Wherein first Naomi asketh who she was because comming home earely before the day; she coulde not knowe her by her countenaunce: To whom Ruth declareth all things which passed between Boaz and her, shewing vnto her the sixe measures of barley which the man gaue vnto her for Naomies sake, verse 16.17. Secondly, after Naomi vnderstood the proceedinges of Ruth, shee comforteth her, verse 18. assuring her of the diligence of Boaz, that hee woulde not sleepe, till hee had ended the matter the very same day. Of these partes, let vs briefly speake in order as the spirite of God shall giue vtterance, and the time permit.

And so she lay at his feete vntill the morning. As we haue heard in the former verses, the conference had betweene Bohaz and Ruth, the ende and conclusion whereof was this, that Ruth shoulde content her selfe to tarry with him, and sleepe vntill the morning, So in this place, the performance thereof is noted vnto vs. For the holy Ghost vndoubtedly expressing these wordes, doth it to signifie vnto vs these two thinges: First that Ruth remayned satisfied with the answere of Bohaz, and troubled him no more with farther talke. Secondly, that hee might deliuer these two innocent persons, from all suspicion of incontinency: for ney­ther talked they anye more, or turned one to another, but either of thē both contented with their hard lodg­ing, gaue themselues to quiet sleepe vntill the mor­ning.

Where wee first of all note, that the gift of continen­cy or chastity is not in nature, or the power of man, but is a holy fruite of true and vnfayned religion: yea, a [Page 193] special worke of the spirite of God, as appeareth in both these godly persons: for if eyther of both had beene gi­uen ouer, no doubt but nature hath put them forward to the satisfying of their carnall lustes: But seeing, as Christ saith,Mat. 19 1 [...]. Iam. 1.17 none can haue it but them to whom it is giuen, and every gift commeth downe from the Father of lightes. This among other, is a speciall and extraor­dinarie blessinge of God, vpon many persons truely re­ligious: not for any other cause,Gen. 39.9 but that thereby they might more freely giue themselues to please the Lorde, as Ioseph answered his wanton mistresse, howe shall I doe this, seeing I feare God? The vse of this pointe is this, seeing wee acknowledge this benefite, to come from the Lord, let vs among our prayers desire ye same, that we might crucifie the works of the old man with­in vs, sanctify ye powers of our souls & bodies,Gal. 5.24. be streng­thened to resist the temptations of Sathan, and bring e­uery wanton desire and wauering affection into sub­iection of the spirite of God which ruleth and raigneth in the heartes of the faithfull. And aboue all thinges let vs earnestly labour for the feare of the Lorde, that wee may haue the tree aswell as the fruite, the fountain as well as the streame, the roote from whence it springeth as well as the blade, & increase of the same, for except the streame be supplyed by the spring it will quickly die, except the blade be nourished by the roote, it will soone bee withered, except the fire of the holy Ghost be increased with the coales of the knowledge of God, it will soone be quenched with the colde water of humane infirmities; or els willingly go out of it selfe. And if euer this exhortation were needefull, it is most necessary, in these our vncleane and filthy dayes: wher­in fornications, adulteries, whoredomes, and all actions of incontinency did neuer more abounde▪ and the reason hereof is this, because men and women, haue refused the knowledge of God: and therefore as the Apostle sayeth, hee hath giuen them ouer to worke filthines one with another.Rom. 1 [...]4 As the fleshe lu­steth agaynst the spirite, so the spirite lusteth against [Page 194] the flesh: the one is carnall and bringeth damnation [...] the pure knowledge of God is spiritual & worketh sal­uation: but if the bodies of men were made the tem­ples of the holy Ghost, how coulde they conuert them to the members of harlots? But be not deceiued, for God who is true, is not mocked: you which now de­light your bodies in the pleasures of vncleannes, shall lament your woes in the sorrowes of bitternes, when your soules and bodies for their wonted follies, shall eternally curse themselues, and crie vengeaunce venge­ance to all their deserts: Yea though the Almighty shold graunt you repentance, yet the consideration of your whoredomes will trouble your consciences, that it will be much longer before your hearts be eased, or sinnes released, for such as is the festered wound, such must be ye searching & purging corasiue: he that stole little, hath but little to restore; but he that stole much, must recom­pence much againe.

Secondly, by this we note, the diuersity of the distri­bution of the giftes of God, for many godly personnes are cleare from one sinne which raigneth in other, and have some proper gifts which are denied to other, some are subiect to one sinne and some to another. In this place Bohaz and Ruth are declared, and commended for continent persons, but in another place Dauid and Bathshebah godly also,2 Sam. 11.4 Gen. 38.18. are ouertaken with this folly: Iudah the sonne of Iacob was a good man, yet hee lay with his daughter in lawe Thamar; sitting in the like­nes of a whoore; Ioseph his brother; also feared God, yet he refused his Lady & mistresse: And as it is in this, so it falleth out in all other,Gen. 39.9 for some that haue great giftes of God his spirite, yet are too much giuen to the loue of money; others againe like Zacheus distribute the greatest parte of their possessions, to satisfie their in­iuries and relieue the poore:Luc. 19.8. Other of the faithfull like the Apostles Iames and Iohn, desire the supe­rioritie, and chiefest places in the Church: but ma­nye, like the other Apostles, enuy and disdaine them for it.

[Page 195]And thus the Lorde which deliuereth his spirite by measure, giueth to some a lesse, and to some a greater measure thereof, euen as a rich man distributeth his almes, giuing to one a good rewarde, and to another a small, so the Lorde leaueth some to bee ouercome by their lustes, other by their money, many by their honour, some by their office, other by their pride, & euery man hath some speciall sinne that raigneth in him aboue other: for diuers men being called to one hope, and obtayning the like precious faith in regarde of Christ, yet are diuersly affected and infected with sinne. And this teacheth vs these doctrines: first that we neuer condemne the persons of the sinners, but the sinfull actes they do committ: who should condemne Noah for drunkennes, Dauid for murther, Iudah for incest, or ye Apostles for desiring superioritie: surely these were godly persons, and had their seuerall falles, that the mercy of God might be magnified in their raysing vp againe: for none of the godly are able to go vpon the waters as Peter woulde, but they must sinke as Peter did; and yet they perish not, but are lifted vp and saued by Christ, as Peter was: though our olde Adam cause vs to commit many sinnes, yet our newe Adam will remoue all: wee must iudge cha­ritably of all our brethren that are ouertaken in their seuerall sinnes: Sara lyed vnto the Lorde himselfe: Onesimus was a thiefe and a runne away from Phi­lemon, Rebecca caused Iacob her sonne to beguile his owne father, and all the holy Patriarkes had many wiues, yet none must bee so bolde as to condemne a­ny of these, notwithstanding their seuerall and many­folde faultes: Euen so in these our dayes, though we see and beholde our brethren, some ouercome with the worlde, other by promotion, many by their lustes and concupiscences, other in their braue apparell: nay if they steale and robbe, yet wee must not iudge but charitably of them. I speake not this to encourage any hereunto: for if grace abounde aboue sinne, yet cursed are they that sinne, that grace and blessing might abounde vnto them: for if wee may not doe [Page 196] euill where wee certainely know good may ensue there­of, much lesse may wee doe euill, to make the mer­cy of God the baude of our sinnes, but this we must remember, that there is no condemnation to the righ­teous, although they fall seuen times a day, but if any sinne vppon presumption of God his mercies, theyr damnation is iust, and are like a thiefe that stealeth because hee seeth one among twentie pardo­ned by the Prince.

Secondly, there are many that condemne the whole profession, because they liue not all in the same perfe­ction, and bring not forth the same fruites which by this doctrine we see here condemned: For as the grapes of the vine haue some lesse and some more sweetnes, yet all are grapes, and grow of the vine: so the Saints of God,Ioh. 15.1. haue some more purity and some lesse, and yet all are nourished by Christ the vine: what if some (saith the Apostle) haue not beleeued, shall the grace of God be made of none effect,Rom. 1.11.12. and what if some haue often fallen into sinne shall the whole Gospel for their sakes bee discredited? nay the Lorde hath alway some that liue so purely, such as Isaacke, Ioseph, Bohaz, Daniell, Zacharie and Elizabeth, whom all the world can neuer blemish: howsoeuer others haue their pub­like faultes, first that the worke of repentance, which is a grace of God, might be practised: Secondly, that God his mercy in sauing great sinners might be magnified: Thirdely, that the faithfull (seeing their dayly falles) might more earnestly desire their finall deliuerance: Lastly,2. Pet, 2.1. 1. Cor. 11.19 that the wicked by this meanes might haue oc­casion, by their blasphemies to worke their owne dam­nation.

Afterward she arose, for Boaz said: Nowe the night well passed in quiet sleepe, and the dawning of the day approching, Ruth at the commandement of Boaz ari­seth before the day light, least any should know she had taried wt him all that night, whereby the good old man signifieth vnto vs that it is no newe thing in the worlde, that slaunders should bee raised, for this was the thing that Boaz feared, that if any should haue seene the wo­man [Page 197] with him, they woulde presently conceiue it were for no goodnes. For the worlde museth as it vseth, and they will soonest espie a mote in the eye of a godly man: it euer was, is, and will be, that causles surmises, and reproches, shall be brought vp, vpon the godly, for princes nor people can be freede therefrom: the which Dauid felt wel inough when he said in a certain place, that one blessednesse in God his kingdome,Psal. 31.20. shall bee this, to be kept from the strife of tongues, thereby in­sinuating, that they must needes endure them in this life present. We knowe what our sauiour reporteth of the Pharisies, how they accused him to bee a friend of publicanes, harlots, and sinners;Mat. 11.18.19. and Iohn Baptiste to haue a Deuill. Therefore this must worke patience in the faithfull, that are like affected and afflicted with venemous tongues, for wee are not better then those fathers are, who many yeares agoe sustayned the same reproches, and lefte the burthen behinde them, to bee borne by vs, for the world is no chaungeling: that which then they spoke against them, now they spitte agaynst vs, and though the authours of these slaunders be ma­ny yeares since departed, yet their manners and heyres shall abide while the worlde standeth. But to come to the wordes, wherein the minde of Bohaz is, that none should knowe that woman were with him, at such a suspected time: Why? will some say, is it such a matter to talke with a woman priuately and alone, we may doe it publikely, and who can say nay vnto it: I graunt wee may and with lesse offence,1. Thess. 5.22. yet Bohaz woulde giue no occasion of offence because we must abstayne from all appearaunce of euill: wee must not onely bee carefull wee sinne not, but Christians must bee carefull to auoide all suspition of sinne: it is not lawfull for Christians commonly to company and keepe with enemyes, because it may bee thought that they are secreatly in league with them it is not law­full for a christian to go into the house of a harlot, be­cause it will discredite his name, it is not lawfull for a Christian to goe into a Temple of idols vnlesse it be to deface them, because it may be thought he goeth [Page 198] to worshippe: the like may bee said of all other in the like kinde, where men are as guiltie that looke on, as they that are the principalles. And beloued I would to God that this carefulnesse to auoide and shunne the outwarde appearaunce of iniquitie were well conside­red: then extraordinary charges in diet or apparel wolde bee eschewed, lest wee bee accompted daynty and prodigall or proude: slackenesse in going to sermons woulde bee amended, lest wee be deemed idle and se­cure Atheistes: buying, selling, playing and gaming on the sabbaoth day, would be punished, lest it be thought we haue no feare or care to worship the Lorde: the day­ly and most lamentable swearing of rich and poore, old and younge, parentes and children, maysters and ser­uantes, husbandes and wiues, men and women, would with terrour of the Lordes iudgementes be restrayned: idlenes woulde be reformed, drunkennesse in euery de­gree woulde bee corrected, dalliaunce and wantonnes ashamed, cosening and deceyuing simple persons bee banished: and finally if this fearing the shaddowe of sinne would rest in the heartes of mankinde, neyther should the substance thereof ouercome them, the plea­sures allure them, the hope deceiue them, the profite compel them, the glory prouoke them, or the end these▪ of condemne them. Let vs therfore beloued, neyther frequent or approch to persons yt are suspected, or pla­ces that are corrupted: we can touch no pitch but wee must be polluted, nor any vncleane thing but wee are defiled: sinne is a contagious disease, it wil infecte the walles and the garmentes where it is committed, and what agreement is between the children of God & Be­liall, touch not their meats, handle not their pleasures, & taste not their companies, for the world seeth thee & wil slaunder, the Lord seeth theee, & wil recompense: We auoid the sight of serpents as Moyses fled from his rod, why should not wee then flie from the sight of that olde serpent the father of lies which by all meanes pos­sible seeketh to deface the name of Christ, & the nature of the faithfull: we come not to the picture of ye deuill, which is deuised by a painter, but we loath the presence, [Page 199] and abhorre the proportion of it, why should wee not then, as much the workes of himselfe, whereby he is more sl [...]ly communicated vnto vs, then in all the pic­tures and images of the world? We auoid the aire where the cockatrice layeth her egges, because shee poisoneth the same: but alas, wee dayly delight in the pathes of vnrighteousnes, where is greater daunger to our soules, then all the poisons of the world can bring to the body: thus wee escape out of the snare, but we fall into the ditch, we straine at gnats but wee swallow vp cammels: we play with the Lion, and are afraide of the lambe: death is at the end of our iourney, and yet we wil not see it. Therefore, againe and againe beware of offen­ces, that is, take heed you bring not the glorious names of Christians to discredit, your faith to ignominy, your hope to shame, your liberty to slauery, and fill not the mouthes of the wicked, with your vnwise and intem­perate walking.

Secondly, by this we note, yt we must not onely ab­stain from the appearance of euil things, but wee must also beware, we make not good thinges euil, for Bohaz knewe it was lawfull for him to talke priuately or pub­likely, day or night, alone or in company with any wo­man liuing: but hee was afrayde lest any shoulde take his example, as a rule or defence for their priuate wan­tonnes, or iudge his company with Ruth to bee vtter­ly vnlawfull, whereby the name of a magistrate, the tytle of an Elder, and the credite of two faythfull ser­uantes of God might be impayred. Therefore to stop these occasions, with timely arysing, hee was carefull that the knowledge thereof shoulde come vnto none, that a lawful thing misunderstood or conceiued should not bee made vnlawfull. And truely, this teacheth vs also in christian wisedome to weigh all our doinges by the rule of the Apostle, when he saith,1. Cor. 12.1 [...] all things are lawfull, but all thinges are not expedient [...] all thinges are lawfull, but I will not bee brought into bondage of a­nie: where hee willeth vs not onely to see what we maye doe without daunger to our selues, but also without danger to any other: Secondly that in nothing [Page 200] we preiudice our christian libertie: whereby we gather yt euery thing must be considered wt the circūstance of time, place, & persons, a lawfull thing in time may bee out of place, & being lawful for time and place, yet it may be vnlawful for ye persons, this we wil make plain by yt examples of alms fasting wc our sauiour Christ himself vsed. It is lawful & a holy thing, to giue almes at all times,Mat. 6.1, 2.3.4.5. yet if it bee done in a market place, or with a publike signe, as to blowe a trumpet, or tolle a bell, or such like, it is hypocrisie by the sentence of our Sa­uiour, and therefore vnlawfull: euen so to pray conti­nually is a good thing, but if it bee done in the corners of the streetes, or in the Churches while all the congre­gation be hearing the preacher, it is vtterly vnlawfull: the same may bee saide of preaching and reading, eat­ing and drinking, laughing and weeping, working & playing, buying and selling, watching and sleeping, with such like, all which are good necessary and lawful, yet as they exceede in time, place and persons, they may bee vnlawfull, and therefore not to bee done. By this let all the godly learne, to vse the meane in all their indifferent actions; and specially according to this present scripture of Bohaz and Ruth, I woulde to God, that this too common accompanying of men & women together were altogether buryed and bani­shed from vs, I meane such as is in this wanton man­ner, not onely in the maried, who with their open & publike dalliance giue great offence to sober mindes, but also in the vnmaried, in their vnseemely meetings, daungerous conuenticles, wanton feastes, and im­modest running, and dancing together, wc in many vn­stayed persons, stirreth vp the fire of concupiscence, that ought rather to be quenched. Euen as Phineas stroke ye Israelite and the Madianitish woman,Num. 25.8. together vppon one speare, so woulde God our Zimries and Cozbies had some punishment, to stay other from commit­tinge the like in euery age, for it is much to bee fea­red, that the heauy hande of God is gone out a­gaynst vs, by reason of our open and publique whoore­doms, for euen now the children are infected with the [Page 201] example of their elders, and what hope can there be of the ages to come, when those that must be the parents of them, are thus poysoned with sinne, in the dayes of their youth: surely as the rotten seede bringeth but a sorrowfull haruest, so corrupted and wicked children will bring foorth a wofull and lamentable posteritie. Put away therefore this euill, of laying stumbling blocks before the blinde, giuing offences to the weake bretheren, breeding the selaunder of the whole Gospell, greeuing the hearts of the sober minded, drawing the curse from heauen vpon vs, and vtterly drowning our selues and all our progenie in euerlasting destruction.

And when he had said giue me thy sheete.] This is the first thing which the holy Ghost reporteth of Boaz since he awaked from sleepe, and arose from his lod­ging, wherein he calleth for the sheete wherewithall Ruth was couered, (which no doubt but she brought from home with hir) the which he filleth with sixe measures of barley: the which measures as I take it, were hins, and contained an epha, which we haue shewed you was seuen gallons and a halfe of our eng­lish measure, for so much gathered Ruth the first day of hir gleaning. Out of the which we note the duetie of euery godly man, which is this, neuer to be weary of distributing to the Church: for Boaz had often besto­wed much vpon Ruth and Naomi, yet we see so often as he could conueniently, he still continueth his libe­ralitie. For this cause Paule willeth vs neuer to be wea­rie of well doing,2. Thess. 3.13. for he which needeth our liberalitie to day, will also want our reliefe to morrow, and so often as a faithfull brother commeth and complaineth, so often are we bound (if we haue) to succour his ne­cessitie. I know many are willing to do good once or twise to one person, but to giue so often as Boaz did to Naomi, they cannot abide, yet this is our weakenes and hardnes of heart, for as we pray euery day for our dayly bread, so euery day (hauing inough) we must di­stribute our bread: therefore wee must follow the counsell of Paule, not to slacke in doing of good, for in due time we shall reape if we faint not,Gal. 6.9.10 and there­fore [Page 202] while we haue time, let vs doe good vnto all, but especially to the houshold of faith, for as a father doeth euery day sustaine and prouide for his owne houshold, so should we which are the stewards of the Lords pos­sessions, giue of his owne to his poore seruants, for we shame his maiestie, if we suffer his family to want. We reade that our Sauiour came often to one house, yet was not accompted a chargeable ghest. We reade that all the poore in the primitiue Church, were dayly maintained at the cost of the wealthie: Our Sauiour hath tolde vs that we shall alway haue the poore a­mong vs, to whome wee may do good, not that wee should once or twise bestowe liberally, and euer after close vp our beneuolence, but that the same poore persons that dwell among vs should dayly receiue their dayly reliefe. For how shall we desire of God to finish his worke of redemption begun in our soules, when we cease to perfect our liberalitie bestowed on the poore. And now beloued in the Lord, if euer you did; put on compassionate hearts towards your poore bretheren in this time of dearth, and thinke not suffici­ent to distribute once, but stretch out your hands a­gaine and againe, to help the necessities of the poore saincts which dayly cry vnto you, giue, giue: that your loue may increase your compassion augment, and your fellow-feeling of the same hunger, may worke a fel­low feeding on the same reliefe.

And she came home.] Now we are come to the se­cond part of this scripture, which concerneth Naomi and Ruth. And first heere is set downe her comming home to her mother in lawe before day, to whome she declareth how the man had vsed her, what promise he made her, and what gift he sent her: where we see the diligence of Ruth, who hasted to her mother in lawe to shew her the newes, and to auoid the slaunder which we spoke of before. And this teacheth vs a mutuall concord in the duties of our profession, that the weaker should be warned by the elder, as Ruth was by Boaz, for we must not let any be lost through default of our negligence, but the wisest must gouerne, and the other [Page 203] must obey, if any be weary, let them lay their heads vpō our aduise, for the credit of ye Gospell pertaineth to all, & therefore all must be carefull to maintaine the same.

Then said she] Naomi hearing the report of this pro­sperous successe, & seeing the corne that Boaz had giuē her, comforteth her daughter to tarry the issue, looking for a ioyfull end of so happy a beginning; for she knew Boaz would not faint in ye cause that so much cōcerned his credit as this did, nor sleepe till he had ended his in­tended deuise. Whereby we first of all note, that here is 1 a godly example for parēts to imitate, to stay their chil­drē by exhortation, to depend in all things vpō ye leisure of ye Lord: for if they be sick, the comfort of parēts is much worth, if in trouble, the counsell of parents may ease them, if in labour, the parents aduise will much encourage them, if in danger, the care of their parents may deliuer thē, and if they be obstinate, who but pa­rents can reclaime thē, for as Abraham answered Izaak his sonne when he asked him for a sacrifice,Gen. 22.78. the Lord (said he) will prouide a sacrifice, euen so parents must shew their children, the prouidene of God to main­taine them, his loue to embrace them, his care to de­fend them, his word to instruct them, and the merits of Christ to saue them. Secondly, by this we gather a 2 worthy example of a godly Magistrate, who by his wonted and accustomed diligence, had wonne and de­serued this commendation that heere Naomi giueth of him, that he would not rest till he had finished the matter, and followed the suite of the widdow to the end. Which is a worthy example for men in authoritie to imitate, that for conscience they should labour as faithfully in the cause of the poore, as if they were hi­red by fee in the suite of the wealthie, and would God this could enter into their mindes, which like dull hor­ses will trauaile no farther, then the spurre of money pricketh them forward; how farre are they from the vprightnes of Iob, which was an eye to the blinde,Iob. 29.15.16. feete to the lame, father to the poore, and diligent­lye fought out the strife which he knewe not: they are no Rulers, that in meekenes intreate them not, [Page 204] in mercy forbeare them not, and in iustice reward them not. But of this we haue spoken before: now let vs giue praise to God for that which hath beene spoken.

The eleuenth Lecture.

Chap. 4. Vers. 1.2.3.4.5.6.

1. And Boaz went vp to the gate and sate downe there, when behold, the kinsman came by, of whome Boaz had spoken, to whome he sayd, hoe such a one, come hither and sit downe heere; who came and sate downe.

2. Then Boaz tooke ten men of the elders of the City, and said to them, sit downe heere, and they sate downe.

3. Afterward he said to the kinsman, Naomi that is come againe out of the countrey of Moab, will sell a parcell of land, which was our kinsman Elimelechs.

4. And I thought to aduertise thee saying: buy it before the assistants and the elders of my people: if thou wilt redeeme it, redeeme it, but if thou wilt not redeeme it, tell me, for I know there is none beside thee to redeeme it, and I am after thee. Then he answered, I will re­deeme it.

5. Then said Boaz, what day thou buyest the field of the hand of Naomi, thou must also buy it of Ruth the Moa­bitesse, the wife of the dead, to stirre vp the name of the dead vpon his inheritance.

6. And the kinsman answered, I cannot redeeme it, least I destroy my owne inheritance; redeeme my right to thee, for I cannot redeeme it.

NOw, by the permission of the almightie, are we come to the last Chapter and last part of this history, wherein the holy Ghost sheweth vnto vs how Boaz per­fourmeth his promise made vnto Ruth in the former chapter, and taketh her to be his wife [...]: the whole Chapter containeth two parts, the first is the mariage of Boaz, and the second is the description of [Page 205] his kindred, as well his auncestors, as his offspring. The first part of his mariage is described in the first 15. verses of this chapter, with all the circumstances there­of necessary to be knowne, and we will deuide it into two parts: first, must be considered that which passed betweene the other kinsman and Bohaz in the first 10. verses: secondly, the maner and circumstances of the mariage vnto the end of the 15. verse. The things that passed betweene Boaz and his other kinsman, are first their conference about the matter in these first 6. ver­ses: secondly, the alienation of the right from the o­ther kinsman to Boaz, in the foure next verses: the conference, is described by the place, that it was at the gate of the City, verse 1. secondly by the witnesses, that it was before the elders of the City verse 2. The mat­ter being thus prepared, Bohaz propoundeth the cause of their meeting in two parts, first, for the redeeming of the land at the hand of Naomi, which was the inhe­ritance of their kinsman Elimelech: whereunto he an­swereth, that he will redeeme it verse 4. secondly, he propoundeth to him the mariage of Ruth, that the case so standeth, if he redeeme the inheritance, he must also marry with the widdow, for otherwise she would not agree, and this is in the fift verse. Vnto which latter condition the kinsman answereth, that he cannot doe it, first shewing the reason of it, least he destroy his owne inheritance, secondly yeelding him power to re­deeme his right in his behalfe verse 6. Of these parts let vs briefly speake as the spirit of God shall giue vtte­rance, and the time permit.

And Boaz went vp to the gate.] We haue heard in the former Chapter how Boaz after he had dispat­ched Ruth backe againe to her mother in law,Cap. 3.15 [...] himselfe went into the City, to finish vp the matter, now in this verse, we see the place mentioned where Boaz besto­wed himselfe after he was come thither, which is the gate of the City, where he wayted till he could see his kinsman come in or out, and seeing him, called, who came vnto him, and sate downe beside him. Now the gates of the Cities in those auncient dayes were the [Page 206] publike places of iudgement, as appeareth in many pla­ces of scripture,Gen. 34.20. among other, when Hemor and Sichem would perswade their people to be circumcised, it is sayd, they sate in the gate of the City; the like is that of Moses that the obstinate sonne should be brought by his own parēts to the elders of his City, and to the gate of the place;Deut. 21.19. & 22.15. likewise if any man should accuse his wife not to be a virgin at the day of her mariage, then her parents should bring the signes of her virginitie to the elders of the City, and the gate thereof. But we must also know, that the publike iudgements and trials, were done so openly for diuers causes; first, that no truth might be concealed, and so wrong iudgemēt pronoun­ced, for thither euery one might freely come and speake their minds. Secondly, that strangers might haue lawe and iustice as well as their naturall and natiue inhabi­tants, and therfore it was at the very entrance of their Cities, so we see Abraham a stranger, in the iudgemēt place was heard before Hebron & Heth whē he bought his burying place.Gen. 23.10. Lastly, because ye munition, strength, furniture, power and defence of the City lay in the gates:Gen. 22.17. Gen. 24.60. Rebecca. as God blesseth Abraham, and so also Laban and his mother blesse their sister Ribkah, that their seede should possesse the gates of their enemies, that is their strongest defenses;Mat. 16.16.18. And our Sauiour Christ shewing his Apostles that he would build his Church vpon the faith which they had confessed, saith, that the gates of hell should not preuaile against it, meaning the whole power of the deuill, should neuer ouerturne it.

1 And this teacheth vs many things, first, that in mat­ters of triall, equitie and iustice, it is an iniury, if pub­like faults be priuately adiudged: for Abraham dea­ling but for a piece of land wt Hebron which was but a priuate matter, could not obtaine it till it came to the gate of the City, the publike place of iudgemēt, and if a matter so honest and lawfull could not be ended, without such an open & publike assembly, much more open offences which are in themselues wicked and dis­honest,1. Tim. 5.20. for the Apostle saith, that those which sin opēly must be openly rebuked. Surely there is none of vs that [Page 207] are ignorant of the great euill which commeth by the priuate handling of offences, for thereby guilty persons escape vnpunished, vniust matters are by deceipt con­firmed, publike peace is much abused, as if colours were discerned by blind men, or gold without the touch­stone in the light: Yet heerein are we much bound to magnify ye Lord, who hath vouchsafed vs open Courts for deciding of controuersies, punishing of fellons, and maintenance of peace, some for waightier, and some for lighter contentions, for as the waxe melteth before the sunne, so the subtiltie of offendours at the exami­nation of the magistrate.

Secondly, by this we note, that we must in iudge­ment 2 haue regard both to the stranger and to the free borne, to the poore and to the rich, to the widdow and to the maried, and finally both alike to women & men: for thus the Lord commaundeth,Deut. 24.17. Peruert not the right of the stranger and infant, neither take the garment of a widdow to pledge. For we must remember that A­braham, Izaac and Iacob, the fathers of the faithfull, were all their liues strangers in other lands, and there­fore we which either would or should be their chil­dren, by doing iniury to harbourles straungers, do re­uile and oppresse our spirituall fathers, when we loue not their persons, maintaine not their right, receiue not their suites, and heare not their supplications, though they were against our owne selues, if we iustly deserue them; but of this matter we haue spoken in the first and second chapters. Thirdly, by this we learne, that 3 publike Iudges, Iustices and iudgements, should be defended by publike authoritye; for as these Iudges fate in the gate where the munitions were, that if any should refuse them, they had power and strength to compell them: euen so if men of wisedome haue not authority, who seeth not yt euery disordered person doth contemne them. But if they haue authority and do not shew it in punishing offendors without feare or fauor of men, they are like to Saul whē God had commanded him to kill the Amalekits, & spare neither man, womā,1. Sam. 15.33. child or beast aliue, yet contrary to this cōmandement, [Page 208] he saued king Agag; but the Lord refused him, and cast him out of fauour, and Agag was hewen in peeces by the prophet Samuell: euen so it is to be feared, that there are a great many Saules in euery place, whose af­fections stand for law, sparing their friends for fauour, and great men for feare, who are likewise reprobated of the Lord, and rebuked by his ministers. And heere we haue good occasion to be thankefull to the Lord, which hath giuen our Magistrates this power, that all things are done in the name of the Prince, and assisted by the countrey, for the punishment of offendours: and I pray God increase more obedience to their authoritie in others, and more courage in themselues, to strike a­sunder with the sword of iustice, the indissoluble knots of iniurious and contentious persons, and to giue the offendours their deserued reward. Then heere we haue Boaz sitting in the iudgement place, as one that was not ashamed of his lawfull cause, and the Lord which guideth all things, and would now reward the religion of Ruth, bringeth the other kinsman to the sight of Boaz, who calleth him, and he commeth at the request of Boaz, and there tarieth and sitteth downe, where we will leaue him, and goe to the second part, which is the witnes of this conference.

Then Boaz tooke ten men.] The witnesses of the actions which are to passe in this place, we heare in these words to be ten men of the elders of the Citie: there are onely ten, in my iudgement, because euery Citie of the Israelites had twelue gouernors, according to the number of the tribes of Israell, to whome apper­tained the ordering of all ciuill causes among them, for they medled not with religion: now it is very likely that Boaz and this other kinsman, being men of so great kindred and wealth, were two of the number of the elders, who being the parties in suite, had the resi­due of their fellowes to be witnesses of the actions that passed betweene them. And this interpretation is con­firmed, by the diligent examination of the place, for it is said that Boaz tooke them, as if he were equall or greater in authoritye then they, and the other being a [Page 209] man of great wealth as appeareth by this that he was willing to redeeme the inheritance of Naomi, which could be no small charge considering the late trouble­some dayes, and after we shall heare in the 6. verse that he would not take Ruth for feare his owne name should be put out in Israell, whereby appeareth his calling not to be meane, beside his linage which was to the greatest house in Iudah, by the which it must needes follow that he was an elder or ruler among them, which being plaine both by this and other pla­ces of scripture, that the ciuill gouernment of the people was exercised by elders, and that the elders themselues could do nothing without the consent of their fellowes. We see heere noted vnto vs this excel­lent doctrine, namely, that men in authority and go­uernment must exercise nothing without the due exe­cution of their owne law and decrees: we see heere this Boaz, a man of great authoritye, and lead by the spirit of God, hauing a cause for himselfe, would not desire or goe about to accomplish it, but in the iudgement seate and presence of the elders, so that no fauour of persons may breake the course of iustice, whereby a common wealth is ruled. Some thinke it a base thing that great men shall stand to be iudged in the place of common persons: and I thinke it as great a fault that common persons should haue any accesse to Ma­gistrates to be iudged by them, for as it debaseth their estate to be ioyned with these iudgement, so it trou­bleth their quietnes to be iudges ouer thē. But some, and they of the greater sort, which haue the law in their owne hands, deale with it as Iudah did, when it was told him, that his daughter Thamar was with child, then there was nothing but fire and fagot to punish her for her whoredome, till she shewed him that he was the man by whome it came, as Nathan did with Dauid, but then the heate of the fire was well cooled, when himselfe was found to be the greatest offendor: euen so many deale against the weaker and poorer sort, the lawes are executed to the vttermost, but the rich and wealthy which offer all the iniurye, gather all [Page 210] the friendship, which is not onely a fault to others, but in their owne consciences, for how can they iudge a­nother when the same offence condemneth them­selues? and therefore as there was one generall place of iudgement, so there was but one common manner of triall: like as God iudgeth the rich and poore, so a good Magistrate should equally receiue both, and be as willing to be iudged themselues, as to giue sentence vpon other.

Secondly, by this example of Boaz and the elders of Bethlehem we obserue that in our publike busines, we must resort especially to the Magistrates euen in those things that require nothing but record and witnes-bearing. This Boaz might haue gotten some of his priuate friends, before whome he might haue effected the matter, but we see him heere the sollicitour of his owne cause, and craueth no friendship, but the wit­nes of the elders, by the which this doctrine is confir­med:Math. 8.3.4. and therefore our Sauiour hauing clensed a leper, biddeth him goe shew himselfe to the Priests for a witnes vnto them, and for this cause it was com­maunded in the law, that the waighty matters should be brought before the Priests. for Magistrates must heare as well the conclusions of peace, as the conten­tions of disquietnes betweene man and man. Wherein we are bound to render most humble and earnest thanks to almighty God, who hath vouchsafed vs this blessing, that the contracts of matrimony, the con­ueyance of possessions, the redeeming of morgaged lands, the records of inheritances, and the purchase of euery lawfull thing remaineth written in the seuerall courts and offices of credit, that they might be euerla­sting testimonies for the posterities succeeding.

Afterward Boaz said] Boaz like a wise man concea­leth his minde from the elders and kinsman, till they were all quietly set together, and then he beginneth with one part of his suite, telling his kinsman of the land of Elimelech, which was to be redeemed by his neerest kinsman, the which Boaz propoundeth but very ob­scurely, that thereby he might thoroughly try his minde [Page 211] and good will toward Naomi, and making it knowne in the presence of the elders, he might by no meanes recall his word, And this teacheth vs not only innocent vprightnes, but also godly pollicy, that we be carefull for the speaking in iudgement, so much as may further our iust and lawfull cause, and not hinder it. For thus dealeth Boaz, he did not at the first shew the drift and secret of his minde, which was the mariage of Ruth, whereof as yet he speaketh nothing, but beginning the matter with the redemption of the lands, colou­reth the mariage by the restoring of the inheritance, for by this meanes, he openeth the secrets of his kins­mans heart, that he bore some good will to the cause of Naomi, but of this matter inough.

Wherefore I determined] In the former verse and in this, Boaz propoundeth the matter to his kinseman, testifying thereby that of duety and conscience he did it in the behalfe of the widdow, and requireth him for his duetie and conscience, to perfourme the part of a kinseman, which is either to redeeme the right, or to render it vp, shewing that beside them two, there is not one that was bound vnto it: and also promising, that if he refused, then he himselfe would discharge that duetie. Where we see first of all a holy 1 example, teaching vs to deale with our neighbours, for our selues, or for other, euen as Boaz did in this place: for he might haue charged his kinsman that he had no loue or care to Naomi; that he had omit­ted his duetie in not redeeming the inheritance be­fore this day; that his couetousnes was so great, that he had forgot the very lawe of God: and finally, he might haue called vpon the Magistrates for some punishment to be inflicted on him for his disobedi­ence to the lawe of God, and neglect of his duetie towarde Naomi. But he doeth none of these, but so­berly in the presence of the elders, hee turneth his gentle speech to the partye, and hauing propoun­ded the matter, requireth a present answere. Where­by wee are admonished, that with the like charitie, wee handle our neighbours, if wee haue them at [Page 212] any aduantage, for this is that meekenes that causeth to inherit the earth,Math. 5.5.29. 1. Cor. 13.5 Ephes. 4.2. for thereby we follow Christ, with whome we shall find rest for our soules, for loue dealeth not churlishly, it seeketh not his owne, it is not bitter, it thinketh no euill. Therefore as Paule intreated the Ephesians, so must I intreate you, that we so walke as is worthy our vocation vnto the which we are called, in all modestie, meekenes, and gentlenes of minde, bea­ring with one another through charitie. Oh how vn­godly are these clamorous accusations among vs, for which many lye in wayte, that they might haue any cause to draw their bretheren, as it were starke naked into the presence of the magistrates, that is, with most impudent and shamelesse vntruthes, to charge and examine them vpon their owne suspitions, neuer thin­king on the iniuries they offer vnto them, or looking for the same measure againe at the hands of other. Some there ar [...] also which for euery trifling farthing, will call their neighbors before the Magistrate, deligh­ting in their owne iniuries, the troubles of their friends, the disquietnes of the Magistrates, and the abuse of the lawe: whose impatient constitution calleth for ven­geance at the hands of the Lord, and the curse of the land is gone out against them, nothing is wanting, but that the braunches of their vnquiet spirits, should be pruned by the sword of iustice, by them to whome they make their complaints.

2 Secondly, by this example of Boaz we gather, that the onely cause of bringing suites before the elders and magistrates, was the peace and quietnes of the people, not for the kindling, but the quenching of contention before it arose, that the dayly brawling, rayling, chi­ding, and quarrelling, might be preuented by the wisedome of the Magistrates; for as the Philistines tooke away all the armour from the Israelites to keepe them from rebellion, so Magistrates hearing of causes with seueritie and iustice, should take away the in­struments of oppressions, and the weapons of con­tentious persons from the common wealth. Thirdly, by this also we gather the diuersitie of proceeding in [Page 213] iudiciall causes in these dayes and the times past. Then men in their owne persons did pleade in iudgement their owne causes, but now others make gaine of it, then suites were not so tedious as now they are, then men sought not out such sliding shifts to couer their falsehood, but they did as Boaz and his kinseman doeth, the one simply propounded his griefe, and the other gently answered his question, for so should euery one vtter, the truth indifferently, both to their benefit and damage: then the world was not troubled with writs, fees, or counsellors, but euery man brought his cause and his witnes, so the iniury was quickly confes­sed, easily tried, and speedily remedied, finally, we re­taine almost nothing of the auncient manners in this point, but only the bare and outward names. By the which we are admonished of humane misery, for as the world groweth, the troubles thereof are increased: in the first age they had no warres, in the second age they had no certaine dwellings, in the third age they had no chargeable suits, in the fourth age they had no quietnes, and euer since warres haue multiplied bloud, one countrey caried to another, mens lawfull inheri­tances are taken by violence, the Church is spoyled of her libertie, the world of her peace, our bodies of their health, our goods of their continuance, our names of their credit, our corne of increase, our lands of their fruits, and all our liues of their naturall benefites. Our Sauiour shewed vs, that before the end, the loue of many should waxe cold, but surely it is not onely cold, but frozen in our lamentable age: the Apostle hath shewed vs, that men should be louers of themselues, and louers of pleasures more then God, when shall these dayes be if they be not now? may we not see that euery man raketh for his profite, as the Eagle raueneth for her pray, if they may get house or land, leases or farmes, goodes or carrels, money or meate, apparell or ease, they care not though all other lye harborles in the fields, naked in the streetes, and pi­ning in their weary and dayly labours. Doeth not now the Gentleman make more accompt of his worship, [Page 214] then the worship of God, the Merchant of his profit, then of Iesus Christ, the husbandman of his fruits, then of the feare of the Lord, the labourer of his wa­ges, then the wealth of his soule, the begger of his almes, then of vnfained deuotion, & euery craftesman of his trade, more then of true religion: when shall the day of vengeance come, for the Church of God trauaileth with child of these miseries, and euery day is a thousand till she be deliuered, surely the day cannot be long before the small remedy appeare.

But Boaz. said] After he had entred with the land, and the other had graunted to redeeme it, he procee­deth also to the second part of his speech, telling him, if he redeeme it, he must redeeme it at the hand of Ruth the Moabitesse, the wife of the dead, with whome he must marry, to rayse vp the name of the dead vpon his inheritance.Deut. 25.5.6. This law for a man to marry with the widdow of his deceased brother as it is commaunded by the Lord, so it had a speciall regard to many things, first, for the continuance of the first borne in euery fa­mily, who were the Lords by the law; signifying thereby that Christ the first borne of the almightie, should remayne with all his Church, like the first borne of this world, and be the heyres of grace for euer and euer. And as he would not suffer any family to want a first borne, because it was the Lords, so not one of the faithfull can be lost, because they are the Lords. Secondly, because it was an image of the resurrection, for as a man being dead without issue, his brother ta­keth his wife, begetteth a sonne, which shall be called the sonne of the deceased, and he which is dead shall liue in him, in as much as his name is reuiued: euen so the body layd dead in the graue, shall be reuiued at the last day by the powerfull working of the almighty, for as the first is wonderfull, so the second is admirable. Thirdly, by this lawe of subrogation, is signified the great care which the Lord had for the temporall aug­menting of euery family among the Israelites; and in that, the loue of God in Christ to his Church, that though we dye without fruit in barrennes, yet the [Page 215] Lord will giue vs a name, whereby after a few dayes we shall liue with him for euer.

But in these words we first of all note, when he saith,1 that he must buy it at the hand of Ruth the Moabi­tesse, the wife of the deceased; that one cause both of the redemption of lands, and marriage of the brother or next heyre to the widdow, was for the womans or widdowes sake, namely, that she should not be left destitute: for we reade in the Gospell of Luke,Luc. 1.2. [...]. that barrennes was a great reproch among women in those dayes, now we know that this law was onely for barren widdowes, and not for them that were fruitfull, and who would marry with such a woman, whome in his owne heart he feared would be fruit­lesse: therefore the Lord to succour these poore deso­late widdowes, gaue this for a lawe, that the brother or neerest kinseman to their husbands deceased, should take them to be their wiues: where he againe com­mendeth vnto vs the carefull estate of destitute wid­dowes, if they be oppressed, we must ease them, if re­iected, we must receiue them, if forsaken, we must comfort them, if reproched, we must acquire them, and finally if they will marry, they may, yea their owne friends, or the Church must prouide them husbands. And seeing the Lord would thus decree by a lawe, the safegard of those that were despised, much more would he defend by iudgement the cause of poore fruitfull widdowes, the mothers of many children. Now al­though we are not bound to this lawe of mariage, yet wee are tyed to doe good to the widdowes, for the nature of the lawe being long since abrogated, yet the vse thereof remayneth for euer and euer. For maintenance by the word of God must be allowed them wherewithall they may liue, theyr husbands beeing dead: Therefore Boaz telleth hys kinse­man, that hee must redeeme the inheritance at the handes of Ruth the Moabitesse, because by her marriage, it is made the widdowes, the husband dying without issue, like as in this place wee ob­serue that all the inheritance descendeth to the wid­dow, [Page 216] and therefore she bestowed her selfe vpon the next of the kindred, who indeede with vs is the heyre to all. Therefore by this we must all learne, but especially the married, or those that intend it hereafter, that it is one especiall duty of a carefull husband, to prouide be­fore hand for the maintenance of their wiues, that if death neuer so suddaine take them away, yet they may not leaue them as many haue done, harbourles with­out house, comfortles without friends, and wealthles without conuenient maintenance. By this we see, the cōmendable assurance of ioyntures & dowers in lands or money, which many parents do wisely take for their daughters, to be a thing alowable by the word of God: yet many offend in the excesse, that they will neuer match where they can haue none, though there be ne­uer so great hope in time to come, so that wealth and nothing els is the end of most mariages. Then by this we see cōdemned first all those which hauing sufficiēt, will hardly leaue to their wiues anything, beside that which they cannot keep from them, and hence it is, that many leaue to their children hundreds and thousands, but scant twentyes or fortyes to their helples widowes. Other hauing many children, leaue the greatest part of their wealth to their widdowes, through whose youth­full mariages, many times, their whole posteritie is brought to pouertie. But a third sort there are which mind nothing saue only mariage, and to borrow a little for their festiuall day, but afterward let the world sinke or swimme, children without bread, wiues without comfort, themselues as bare as the grashopper in win­ter, and their whole families most pitifully tormented, they repent though all too late, the children wish they had neuer bin borne, the parents curse the day of their first acquaintance, the family complayne of pouerty, the countrey of charges, the people of necessity, but they poore seely soules, the innocent infants are left to the merciles world, to liue in beggery. Oh that this godly forecast would enter into the minds of many headlong parents, that their liues might be more blessed, their children more happy, their families more contented, [Page 217] the countrey better furnished, and the poore better suc­coured, that there might bee no complayning in our streetes, no leading into captiuity, and not one feeble person among vs, that our sonnes may bee as the fruite­full garners, and our daughters like the polished cor­ners of the temple: Oh blessed are the people that bee in such a case, yea blessed are the people whose God is the Lorde. Then should the name of God bee ho­noured by our liues, and praised in our deathes, when our widdowes are prouided for, our children mayne­tayned, our families nourished, and our soules shalbe blessed.

Then the kinsman said. This seconde question of marriage being propounded, the kinseman in these wordes answereth, that hee cannot redeeme the inheri­tance vpon that condition, and giueth a reason thereof, because then to saue anothers, hee shoulde destroy his owne, meaning if hee had but one childe by Ruth, that shoulde bee for Machlon her deceased husbande, and so his owne name shoulde bee forgotten in his inheri­taunce. Whereby wee see that he opposeth the feare of the losse of his owne name, against the seuere com­mandement of God, and doubteth that if hee followe the lawe of God and custome of the faithfull, his land may lacke an heyre, his house a mayster,Gen. 38.9. and himselfe a sonne. The like vnto this was that of Onan the se­conde sonne of Iudah, when he shoulde haue taken the wife of his deceased brother, would not performe his duety towarde her, but abusing in filthines his owne body, because he woulde not benefite his brother, was therefore iustly slaine by the Lorde. And I feare that a great many are sicke of this disease, that loue the world aboue the worde, their lande aboue the lawe of God, their children more then charitie requireth, who thinke they are borne for no bodie but onely for them­selues: but especially in mariage, they had rather haue the lande then the man, the portion then the woman, like this man which was willing to take the inheritance, but vnwilling to marrie the widdow, for this cause they oppresse both children and widdowes, they preferre [Page 218] their priuate gaine, before publike godlines, who for their posteritie some are occupyed in briberie, some in vsury, some in extortion, and many in vnlawfull bar­gaining, whose only and chiefe care is for nothing, but that they may die rich: but better is poore Lazarus at his death, then all the rich gluttons in the worlde: for wealth maketh not to die well, but rather choketh the soule with infatiable care, onely religion is the surest badge of a godly man, whose riches is pouertie, whose pleasure paine, and whose rewarde is saluation. But this man is well contented to giue ouer his right to Bo­haz, wherein surely he doth him a pleasure, but if there had beene any profite in it, hee woulde first haue serued himselfe: wherein wee haue a worthy example of a worldly minde, which graunteth all things, til it touch his discōmoditie: for thus the world wil heare vs preach till we rebuke their couetousnesse, or craue their bene­uolence, for euery one will goe as farre dry foote as they can, but none will be wet for the law of the Lord: that is, so long as we tell them of their faithes, exhorte them to repentaunce, perswade them from pleasure, and drunkennesse; but once touch their purses, as Iohn Baptiste did Herodes whoredome, then farewell preaching, faith and repentance: But thus much shal suffice for this time. Now let vs giue praise to God.

The end of the eleuenth Lecture.

The twelfth Lecture.

Chap. 4. ver. 7.8.9.10.

7 Now this was the manner before time in Israel, concer­ning the redeeming and chaunging for to stablish all thinges, a man did plucke off his shooe, and gaue it his neyghbour, and this was a [...]ure witnesse in Israel.

8 Therefore the kinseman said to Boaz, buy it for thee & he drewe off his shooe.

9 And Bohaz said vnto the elders, and vnto all the people, ye are witnesses this day, that I haue bought all that was Elimeleches, and all that was Chilions and Mahlons, of the hande of Naomi.

10 And moreouer, Ruth the Moabitesse the wife of Mahlon, haue I bought to bee my wife, to stirre vp the name of the dead, vpon his inheritance, and that the name of the deade bee not put out from among his brethren, and from the gate of his place ye are witnesses this day.

THese wordes contayne the finishing vp the matter betweene Bohaz & his kinseman; how the one resign­eth his right to the other, and the knitting vp of the marriage. They consist of two partes: first, a descrip­tion of the auncient maner of alienation, or chaun­ging of titles, rightes, and properties: in the seuenth verse, in these wordes: Nowe this was the manner afore time &c, to the ende of the verse: The seconde is the manner how this man doth giue ouer, and resigne his right to Boaz, in the eyght, ninth and tenth verses: and contayneth two partes; the first respecteth the kinsman in the ninth verse: where first, hee biddeth Boaz to buye or redeeme it: Secondly, hee draweth off his shooe.

[Page 220]The second parte respecteth Boaz, and sheweth how he receyueth it in the 2. next verses: wherin first he calleth witnes of the elders and people vers. 10. Secondly, he accepteth the proffer, or purchase which is double: first the lande or inheritaunce, vers. 10. Secondly the wid­dowe or wife of Machlon, vers. 11, of these let vs briefly speake in order as they lie, with the assistaunce of God his spirite, and the permission of the time.

Now this was] First of all here is described the man­ner of God his people, how in ancient time, they were wont to alienate, or put of their right from one to ano­ther, which the holy Ghost setteth downe for the better vnderstanding of that which followeth. And this man­ner of chaunging or selling was commaunded by the Lord himselfe,Deut. 25.8.9, 10 as we reade in these wordes. Then the Elders of his cittie shall call him and commune with him, if he stand and say, I will not take her: Then shal his kinswoman come vnto him, in the presence of the Elders, and loose his shooe from his foote, and spit in his face, and aunswere and say, so shall it be done to him, that will not builde vp his brothers house. And his name shall bee called in Israell, the house of him whose shooe is put of. In the which wordes, wee note these thinges: First that it was the dutie of the woman to complain of such a man before the magistrates, as wee may see in the 7. ver. Secondly that the magistrates were bounde to call and examine such personnes, of the causes of their deny all. Thirdely, that the woman shoulde pul off the shooe and also spit in his face, which the Lorde did doubtles commande for the poore com­fortles womans sake, that no excuse shoulde bee ad­mitted of delay, but that they might eyther be presently receyued, or presently refused: for shee which was not fit to day, woulde not be to morrowe, where wee gather the great care of the Lorde for widowes, which hath warned their frendes to prouide for them marriages, & armed the magistrates to defende their weakenes, true­ly as they which are least accompted in the worlde, are most esteemed of the Lord, euen so they which are most regarded of the worlde, are least respected of the Lord: [Page 221] for in this lawe: the almighty had an especial eye to the poore, for hee knewe the wealthy could want no hus­bandes: Whereby wee are taught first, to magnifie the goodnes of the Lorde: which as Marie sayth, loo­keth vpon the poore degree of his seruantes,Luc: 1.48. and be­holdeth the rich a farre off, his delight is in aduauncing of them that are cast downe, and all his lawes defend the causes of the oppressed. Secondly, that wee make no light accompt or reckoning of those whom the Lord in his worde doth so highly commende vnto vs: for it is an especiall token of them that shall bee saued, that they make much of them that feare the Lorde:Psal. 15.4. Luc. 16.29. what though they bee as poore as Lazarus, and neuer so con­temptible in the eyes of the worlde: yet it is a thousand times more commendable to be frendly to such, then to al the rich gluttons of ye world, but of this point we haue spoken before, and it is sufficient to touch it nowe.

Secondly, by this wee also note, that if there bee a­ny iniury done to the children by their parentes, or to 2 widdowes, by their friendes, in their marriages, it is lawfull for them to appeale to the magistrates: As for example, if the parentes woulde force their children, eyther not to marrie at all, or els to marry against theyr mindes, rather then they yeelde to eyther of both, they may and ought to sue to the magistrate. The which as it was lawfull for the Iewes by this lawe here menti­oned, euen so it is left to vs to immitate, although the ceremoniall vse of it bee ceased, which consisted onely in the brothers marriage, and as long as magistrates are; so long the true vse of it remayneth, as it doth in many others. Yet although the Gospell speake not of it, because it is a thing so farre against nature, yet it com­maundeth that they which doe euill shoulde feare the sworde of the magistrate,Rom. 13.1.4. because hee beareth it not in vaine: and moreouer it is flatly against the Gospell: that any shoulde doe vnto other,Mat. 7.12. which they woulde not haue done to themselues: much more this forcible dealing with frendes or children: And if it bee lawfull for the wife or husband to flie to the magistrate in pri­uate iniuries, much more for the children which are [Page 222] weaker, and therefore neede more helpe. This I speake not to stirre vp the mindes of any against their parents; but with the Apostle I exhort and commande that eue­ry one obey their parentes in all thinges lawfull: for hee is accursed that doth otherwise; but to this ende I vtter it, that wee may knowe what is lawfull and what is vnlawfull: for the same God which hath comman­ded that parentes shoulde bring their vnruly sonnes & daughters for to bee punished, willeth also that they wc do any hurt to their children, either in soule to drawe thē from ye Lord: or in body, as in vnlawfull or vngodly mariages, in vnlawful & vngodly actions, their only re­refuge should be to ye minister of God, ye lawful magi­strate, to whom they owe more obedience then to their owne parents: Therefore Paul willeth parents, that they prouoke not their children to wrath, which is by their tirannous commaundementes to binde their conscien­ces, and their cruell authority to murther their mindes: For if a priuate subiect may sue agaynst the Prince, and craue the lawe, much more a sonne or a daughter, be­ing grieued by their parentes: The vse of this doctrine is to teach and instruct vs, first what duetie wee owe to the magistrates, who haue greater care and charge ouer vs for the peace of our countrey, and publike welfare, then parentes for our maintaynance, and priuate obe­dience: therefore Paule willeth to pray and giue thanks for the magistrates, that vnder them we may liue godly and quiet liues,1 Tim. 2.2.3 for that is good and acceptable in the sight of God our Sauiour, whereby wee maye iust­ly complayne of the slacknes of our vnhappie age, wherein men murmure & grudge at any charge which ariseth for our prince, but especialy that there are so few which in all their liues haue prayed for Prince or Ma­gistrates, and if they haue, it was but a wishe and no more, that they might liue in peace to gather wealth, not in godlines, for the profite of their soules: Again by this all parentes must bee instructed howe to deale with their children, that they reygne not like Gods o­uer the fruites of their bodyes, but intreate them in meekenesse, being of yeares of discreation, like their [Page 223] fellowe heyres of God his kingdome: euen as they wil aunswere to the Almightie, who gaue them such issue, and to the lawes of our Prince, that requireth accompt of them, for the chiefest stroke lyeth not in them, but in those that gouerne both church & common wealth, and wee haue already shewed that in some causes, it is a glorie for their children, to decline from their coun­selles: Lastly, all children must herein also bee schoo­led, that with all reuerence they submit themselues to the aduice of their parentes: but especially like free men in Christ, they listen alway what the word of God saith: for that must bee their iudge, and parentes also, when it shall not goe for payment, that they did it for feare of their friendes: but they which feare them more then God, shall with them bee excluded for e­uer from God: and let vs euermore giue thankes to the Almighty, which thus prouideth for our misery, to defende our innocency that if wee bee in one place oppressed, we may bee redressed in another, appointing courtes of appeale from our owne parentes to his owne magistrates:

Thirdely, by this also wee obserue and note, when 3 hee saith that this was a sure witnes in Israell, that it is a thing required in our religion, that of our publike affayres there may bee publike testimonyes, as for example, our purchasing, buying or selling, ought by religion and the feare of God, to bee done with open and publike witnesse, for the better assuraunce to buyers and sellers, to auoide deceit in the one, and couetousnesse in the other; and therefore it was said in the lawe, that vnder the witnesse of twoe or three shall euery worde stande. And further also, there must bee some outwarde signe, to seale vp the matter; in this place here is the putting of the shooe, which signi­fieth possession and dispossessinge againe, the ren­dring of a mans right to him that hath it: There­fore in some places there is vsed striking of handes as the shutting and making vp of bargaines and co­uenauntes, and who knoweth not that in the, pur­chace of Lande, there is seisin and deliuery by a peece [Page 224] of earth and a twigge, of houses all goe forth and the buyer entreth in alone and there abideth, and this I may say is a sure testimony in Englande. But you woulde knowe why the Lorde beside the recorde of the magi­strates, required such outwarde and open signes: To which I answere; he did it for this cause, that the sim­plest among them might not be deceyued, but might haue yt as the euidence of his possession for euermore: witnes sayleth, magistrates dye, people are vnconstant; yea, and some will falsely sweare and witnesse to any vntruth, yet the shooe remayned an euerlasting testi­monie. Therefore among vs there is writing and seale, by the which thinges are confirmed, which passed ma­ny ages ago; and this was taken from the ancient vsage, wherein mens names were entred in brasse and stone, and the quantity of their possessions described. There­fore doth the holy Ghost so precisely set downe the pur­chase which Abraham made with Ephron: where the fielde is named,Gen. 23.17. the borders or boundes of it is descri­bed; the caue is mentioned, and the very trees that grew in the same, are made sure vnto him, the like may bee saide of the stones in mount Gilead, that Iacob reared as a witnesse betweene him and Laban, and many o­ther which serue to this ende,Gen. 31.52, 1. Thes. 4.6 that as Paule sayth, Wee shoulde not defraude one another: For if hee were ac­cursed that remooued the lande marke of his neighbor, what shall they bee which get markes and lands both, some by deceyuing, some by forged euidence, other by false witnes, and some force their neighbours, wil they, nil they, to depart from their dwellings and possessions, and to leaue them for little or nothing in the clawes of these cormorantes, their great possessions require great accomptes, and I feare mee, when that day shall come, they will be as ready to restore, as euer Iudas was, but it shall bee to late and without fruite, for the sentence is already pronounced, that fire shall consume their dwel­linges, and their children or posteritie shall be vaga­bounds, but the righteous shall haue the land in posses­sion.

Therefore the kinseman] This verse sheweth howe [Page 225] the right was resigned, first the kinseman giueth Boaz authority, when he biddeth him buy it for himselfe: and secondly, hee renounceth his owne, when he pul­leth off his shooe. Where first of all it may bee demaunded, why doth hee plucke off his owne shooe? seeing by the lawe, the woman shoulde doe it, and also spitte in his face; as wee haue hearde al­ready. Vnto which I briefly aunswere: First the law beforesaide, wherein the woman was bound to plucke off the shooe, and to spit in her kinsemans face, was for such as vtterly denied both to redeeme the inheritance, and to marrie the widdowe, as also that woulde not prouide any substitute to doe it in their behalfe: but this kinseman of Naomies, got Boaz to redeeme his right, as we may see in the 6, verse of this chapter, in these words redeeme my right to thee: Therefore that ceremony was needeles: Secondly I answere, that the woman by that lawe was bounde to complaine to the magistrates: but neyther Naomi nor Ruth did make any complaint, saue onely a priuate petition vnto Boaz for to marrie her in his owne behalfe; and therefore the matter being confessed before the complaint, as he was willing to release his title vnto Boaz, who was ready to receiue it, so wt lesse rigour ye law was executed vpō him: for a penitent offendor is worthy of most fauor. Third­ly, neyther Naomi nor Ruth were present whē this mat­ter was in hearing, because they were vncertain of their kinsemans minde, who if he had granted, it had been immodesty for them, seeing they neuer asked him before: and if hee denyed as hee did, by their presence they shoulde seeme to distrust the promise which Bo­az made to Ruth: But seeing the consent of Naomi and Ruth was yeelded to Bohaz, and that being but the first motion, they needed not bee present, and the matter at the first confessed, was at the beginning dispatched: Out of the which wee first obserue, that it is a pointe of godlinesse, and worthy of frend­shippe, that in our suites wee shoulde at the first confesse our oppressions: if wee haue done any; I knowe many will commit their vniust dealing to the [Page 226] triall of the law, looking for a doubtfull issue of the same: and will say if I bee condemned, the charge is but the more to my selfe: but I reply and say, why doest thou not confesse thy folly, and the iniury which thou hast done, & saue ye charges wc thou spēdest in the trial, thou dost but ad murther to thy mallice, drunkē ­nes to thy thirst, & prodigality to thy couetousnes: Thou hast already robbed thy neighbor, by thy oppressiō, now thou wilt spoyle the Lorde of those his goodes, where­of hee hath made thee steward, by cosuming them in Lawe to defende thy iniuries: Follow the counsell of the Lorde,Mat. 5.25. agree with thy aduersarie quickely, whilest thou art in ye way with him, lest he complain of thee to the iudge, and the iudge deliuer thee to the taylor, and so foorth: Let wise men ende your matters at home, a­bide not the verdite of the law, it is too costly: for as you are accomptable to your neyghbour for the vttermost farthing, so you shal bee answerable to the Lorde for e­uery mite, you haue mispent, when the very money you haue laide out shall rise in iudgement against you to condemne your contentions.

Secondly, wee note here in Naomi and Ruth: an ex­cellent example of a godly minde: for if Naomi would, she might haue dealt with her kinseman, and hee de­nying, shee might haue done him all the disgrace set downe in the lawe, to haue pulled of his shooe, to haue spit in his face, to haue defamed him and his house for euer: but she dealeth not so, she would not reuenge one iniury by another, shee maketh the matter sure be­fore hande, that if he refused, Ruth might be married, and the other not disgraced: So deare is the name and credite of ones neighbour to a godly person, that they will aduenture their owne losse and hinderaunce, to saue the honesty of the other. Therefore saith Peter, it is the glorie of a man to passe by the infirmities of his brother, Ioseph might haue disclosed the lustes of his mistresse,Gen. 39.17 18. and saued his owne imprisonment: but hee concealed it which wrought first his misery, and then his felicitie. But oh howe fewe are there like Ioseph in our dayes, which hauing their brethren at [Page 227] uauntages, will not to their vttermost accuse them. Wee haue many Zibaes which accuse poore Mephibo­sheth to Dauid, with giftes and with bribes,2. Sam. 16.3 pre­tending simplicitie, with wordes sweeter then honye: when warre is in their heartes, their lippes haue lear­ned their flattering style, they are of their father that olde accuser of God his children, but as hee is cast downe, so they shall bee condemned:Rev. 12.10. Iob. 1.10 yea euen then when it is no benefite to them, how doeth it reioyce them to see their neyghbours imprisoned, their enemies slaundered, their possessions remooued, their wealth diminished, their credite abated, and they depriued of frendes and fauour at one time.

Is this the thing that you woulde haue them doe to you? might not the Lorde haue suffered him to stande, and cast downe you that he might haue laugh­ed at your destruction. Consider your selues belo­ued in the Lorde, and let vs be the schollers of this godly Naomi, if wee may get our owne with faire speeches, let vs not vse these threatning wordes: If wee must hide the truth for the benefite of our neigh­bours, much lesse must wee conceale falsehood, that not one worde of disgrace bee vttered to the discrea­dite of our neighbours. Oh that those which con­tende with their neighbours woulde bee instructed in this doctrine; howe much woulde it moderate their malice for the benefite of their aduersaries, and bring peace vnto both, neuer to bee repented of? Where­fore laye aside all maliciousnesse and guile,1. Pet. 2.1. [...]. dissimu­lation, enuy, and all euill speaking, as innocente and newe borne babes: and let vs desire the sincere milke of the worde of God, that wee may grow to bee perfect men in Iesus Christ, that as hee suffred and gaue no aunswere, being led as a sheepe before the shearer, which openeth not his mouth: hauing many causes to alleadge against his aduersaries, yet in silence endured both their iudgemente and repro­ches, that wee with the same lenitye and meeke­nesse, shoulde forgiue other, euen as hee hath forgi­uen vs.

[Page 228]Thirdely, by this also we obserue, that the lawes both of God and men bee they neuer so sharpe, yet in some causes they may bee moderated, according to the dis­creation of the magistrate, especially when they respect priuate persons: In this place the spitting on the face, and the disgracing of the name of the man is omitted: which the magistrates might haue constrained, if they pleased: neyther are they to bee blamed, for the party which was most grieued, by this denyall was best pleased, neyther did shee call for extremity. And as Christ woulde not in his iudgement,Iohn. 8.1 condemne or accuse the woman taken in adultery, but bidde her sinne no more, euen so the rigour of the Lawe is not to bee executed vpon euery offendour, but where hope of amendment is, there may bee a testi­stimony of fauour. This is worthy doctrine for our dayes, wherein men lie in waite as the dragons doe for the Elephants, to get their brethren within the compasse of the lawe, and though God his worde & their owne consciences condemne them, yet if the lawe say it, depriue men of their liuinges, Christi­ans of their liberties, seruantes of their freedome, in the seruice of God, parentes of their children, wiues of their husbandes, Churches of their preachers, and no man dare open his mouth for them, that if Christ himselfe, were on the earth againe in his humane shape, they neede no other argument, but this: we haue a lawe, and by our lawe hee ought to die: But woe bee vnto you saith the prophet, that vrge the lawes of Omri,Mich. 6.16. that is, which dare maintaine the decrees of princes against any of the Lordes seruantes: Surely it is an argument that men feare the creature aboue the Creator, which will not bee drawne from their lawes bee th [...]y neuer so childish: but in our dayes it is most lamentable, that any good lawes shoulde bee wrested against the course of the Gospell, which were made for the enlarging thereof, such as is the forcing of men to abide with dumbe ministers when the Gospell preached calleth for them at the nexte Church: But I speake not one worde against lawfull [Page 229] authoritie, or against the lawe, but onely the parti­alitie of the executioners thereof, is worthy of blame, many times punnishing seuerly where is no or little of­fence, and pardoning by sufferance notorious blasphe­mers. But let no magistrates thinke when they may mitigate offences, that they may altogether bury the force of the lawe, when they shutte their eares a­against the crie of them that complayne, or execute it not for fauour or frendshippe: But on the contra­rye they must not in matters of iudgement repell a­ny information or euidence: but if the partie grie­ued require extremitie, by wisedome they may per­swade him; but by authoritie they cannot deny him: Finally, in all thinges consider with the Apostle, not onely what is lawfull, but also what is expedient, that charitie being ioyned with authoritie, loue may rather amende our faultes then lawe, and seuerity put vnto iustice, the greatest faultes may haue the sharpest pu­nishmentes, that not the wordes, but the minde of the Law-maker may euer be considered.

And Bohaz said vnto the elders] Nowe the ceremo­ny being ended, the resignation deliuered, the holy Ghost proceedeth to expresse howe Bohaz receyued it, where he first of all calleth witnes of the elders, and of the people, that nowe hee hath bought the inhe­ritaunce of Elimeleches, and whatsoeuer was Mah­lons, and whatsoeuer was Chilions, he hath bought at the hand of Naomi: So that here he testifieth with the witnesse before saide, that it shall be as his owne in possession foreuer.

Where first of all here commeth in question whe­ther 1 then it were, or nowe is lawfull to tell inheritan­ces, which by this place appeareth to be very lawfull, seeing Bohaz buyeth that which was Elimeleckes: & if it bee so lawfull, then was Naboath in great fault, that he did not depart from his in Iezreell:1 King 21.3 and so might haue saued his life. But Naboath had the ex­presse lawe of God on his side,Leuit. 25.23 which commaunded that the lande shoulde not bee solde to bee cut off [Page 230] from any family: and giueth this reason of it, because they were but straungers in the lande, and soiourners, but the fee simple (as wee call it) was onely the Lords: Therefore Naboath was not wronge, but had the lawe of God for his defence: nor yet Bohaz did not amisse, which bought Elimeleches possession or in­heritaunce of Naomi. Therefore wee must briefly set downe the conditions of sale, as they may be ga­thered out of the law of God.

Leuit. 25.First therefore these are the wordes, If thy brother bee impouerished and fell his possession, then his re­deemer shal come,Leuit. 25. euen his neere kinseman, and buy out that which his brother hath solde: And if he haue no redeemer,Leuit. 26. but his hande hath gotten to buy it out. Then shall hee count the yeares of his sale, and restore the ouerplus to whom hee solde it:Leuit. 27 so shal he returne to his possession.Leuit. 28 But if hee cannot get sufficient to re­store to him, then that which is solde shall remaine in his hande that bought it, vntill the yeare of Iubilee: and in the Iubilee it shall come out, and hee shall re­turne to his possession.

Out of these wordes wee gather these propositi­tions for certayne truth: First that for pouertie it was lawfull for men to fell away their inheritaunce: Se­condely, that the nexte kinseman might redeeme it, and no man else beside him that solde it: and they might at any time redeeme it, neyther coulde the possessour deny them. Thirdly, that no sale of any lande was good or effectual for any time after the yeare of Iu­bilee: By these three conclusions we may trie the title: Naomi was nowe impouerished, and therefore she might fell her inheritaunce to whome shee pleased; Bohaz was by substitution, the next kinseman: there­fore hee might lawfully buy it: For Naboath, hee was neyther poore nor wanted, neyther was Ahab a­ny of his kinred, and if it had once gotte into the kinges inheritaunce, who coulde euer haue required it againe.

[Page 231]Therefore Naboath was without blame in deny­ing to sell his vineyarde, and Bohaz without faulte and blame for buying of Naomies: And Boaz knew that hee had the consent of the seller, and therefore hee was the bolder. Then by this wee may gather, in what cause it is lawfull to buy or to sell ones in­heritaunce.

First it is lawful to buy with the consent and good will of him that selleth: so wee reade howe Abraham bought a fielde of Ephron, after he had first commu­ned with his sonnes, and had their liking of his suite, and after at the gate of the cittie, hee had his assurance,Gen. 23.17. and without this it is not lawfull at all to deale, for ex­cept the will bee free and not compelled, it is no bar­gayne before the Lorde, but playne robbery, and vn­iust dispossessing, because in the last commandement the Lorde saith, Thou shalt not couet thy neighbors fielde, or his house, or his oxe, or his Asse, or any thing that is his, whereby is forbidden euery thought of couetousnesse, much more forcible and vniust dea­ling, to compell men to departe from their inheri­taunce: Therefore Ahab was blamed by Eliah, (though onely Iesabell wrought the murther) because hee knewe it was forcible dealing, and hee ought not to haue entred, seeing the meanes of his death. But how many constrayned purchases are there made, the Lorde onely knoweth, and the countrey euery where ringeth of them, where many by one meanes or o­ther, are driuen to depart from their patrimonies, are lest destitute of dwelling places, wiues without main­tenaunce, children without inheritaunce, familyes brought to pouerty, by such dayly and vsuall purcha­sing.

Secondly, it is lawfull to buy if it bee publiquely done, not onely for the conueyaunce or assuraunce, but also for the price: Therefore Ephron made A­braham the pryce of foure hundred shekels in the gate of the Cittie, and here Bohaz doth it before the elders. This is a most worthy consideration, because by the [Page 232] neglect of this pointe it commeth to passe, that great lyuinges are done away for a songe, as the prouerbe is, young men priuately sell their patrimonies, their fa­thers being aliue, for little or nothing: others which haue not so much worldly wit, as were to bee wished, make priuate bargaynes of their landes, when they are in want or pouerty, wherein they sell them halfe for nothing. And thus younge men are deceyued with the sight of a little golde, vnwyse and vnthrif­tie persons are cosoned, with nothing in regarde of the value of their inheritaunce, widdowes leste com­fortlesse, children left harbourlesse; and the country troubled and pestred with such couetous encrochers, and why: because they make subtill and deceytfull bargaynes in secreate, whereof they woulde be a­shamed, if eyther before iudges, Elders or Magi­strates this sale were propounded. Therefore by the rule of God his worde, wee holde him a thiefe and a robber, which hath thus bought to the hinderance of the seller.

Thirdely, it is lawfull to buy for necessity house or landes, or any other thing lawfull to bee solde, the former conditions alwayes obserued, but it must not bee for vayneglorye, or for the aduauncing of their children or posteritye, or that they might bee lande lordes to many: Not euery one that is weal­thy and hath much money must alway purchase lande: the former example of Abraham proueth this: who being a very wealthy man; yet hee neuer offered to buy any lande, till Sara his wife was deade, and that was for necessitie to bury her in. So did Iacob his sonne buy a parcell of lande of Hemor the father of Shechem for an hundred peeces of siluer,Gen. 33.19. where­on hee pitched his tente, and builded an Altar: Hee might haue bought and purchased much more, as hee was able, but hee woulde not; onely a dwel­ling place and an Aultar roome he prouided: sure­ly wee haue an infinite and great number that buy dwelling places, but fewe that giue any of their landes [Page 233] or liuings to build aulters or Churches on. Nay, who seeth not how men sue dayly to pull downe the aul­ters, and to make arrable land where they stand; that is, they pull personages and spirituall liuings to their nests, they get away tythes and oblations, they enter vpon the lands and profits of the ministery, and I think verily in many places they are grieued that the Chur­ches and Churchyards are so big, bicause they would haue the more profit, these persons I warrant you are none of Iacobs children nor Abrahams neither, which haue taken to themselues the houses of God in posses­sion. Against these the Prophet cryeth, woe be vnto them that ioyne house to house and field to field,Isa. 58.9. that there might be no more place, that ye may be placed by your selues in the mids of the earth: therefore heare their punishment. This sayth the Lord is in my eares; surely many houses shall be desolate, euen great and faire houses without inhabitants; This shall be the end of these couetous cormorants, who desire to be the Lords of the earth, And if good King Dauids poste­ritie within a thousand yeares after him had not one house to lodge in, but euen in the same which was their fathers: Ioseph and Mary were fayne to harbour in the stables; feare not you but your posterities will be beggered within a hundred yeares after you, which neyther are so wealthy, or so godly as Dauid was; but I may sooner poure out my very heart, then make any forsake their purchasing, so louing a sinne is the desire of wealth, that men choose it with abundance heere for a season, and damnation there for euer, but let the godly vse the world as if they vsed it not, for the desire of money is the roote of all euill.

But now we haue laboured for the buyers, whome I know will be more carefull of their profit, then my instruction, let vs in a word direct the sellers also before we goe from this point. If any demaund wherefore, or for what causes they ought, or it may be lawfull for them to sell their possessions, I answere briefly, for these causes a man may and for none else. First, to relieue 1 his pouertie, as being in sicknes, for to recouer his [Page 234] health, being imprisoned for some good cause or law­full debt, being taken a captiue to pay his raunsome, or such like, all this is vnderstoode by the name of po­uertie, or any other meanes whereby a man may come into pouertie: for the Lord which gaue inheritances, gaue them for the benefit of the possessors, that they might be helpes vnto them in this miserable life; for they must euer esteeme more of their life then of their lands,Gen. 47.18.19. of their libertie then their inheritance, of their welfare and health then riches or wealth,Gen. 47.20. and there­fore the Lord permitted the Iewes to doe away their inheritance: and mention is made of a godly woman in the Gospell,Mark. 5.25. that had spent all the substance she had vpon Phisitions,Mark. 5.26. which is reported to magnifie the goodnes of our Sauiour vnto her, which cured her for nothing, and deferred to helpe her, till she had spent all, that she might accompt more of her health, then her wealth, of the kindnes of Christ, then the cunning of the Phisitions, but I neede not many reasons to prooue this, and therefore I will leaue it.

2 Secondly, a man may lawfully depart with some of his inheritance, to helpe him that hath none at all, eyther to sell it or giue it. So did Ephron sell Macpe­lah to Abraham that had none; so did Hemor sell a parcell of land to Iacob that had none, and vnto this I may referre the threshing floore of Arannah, which Dauid bought to build an aultar on,2. Sam. 24.24. when the Lord stayed the plague,2. Sam. 24.25. after he had numbred the people: this was to speciall vse, and therefore for some speciall causes I thinke it lawfull for men to giue or sell their inheritance. By this we learne what to iudge of them which are so farre from giuing or selling, that it is a hart-sore vnto them to see such goodly hospitalls and almes houses erected for the poore, although not of their cost, yet to their griefe, for they had rather be fat­ted with the rent of the houses, then poore and mise­rable maimed people should be fed with the reuen­newes: these persons thinke nothing well spent, but that which is bestowed in surfetting and pleasures, in costly apparell and dainty fare, thinking the time long [Page 235] till these poore almes-mens gownes be turned into veluet coates, but I pray God their possessions may be hospitalls, not hospitalles their possessions. Other thinke much if a poore bodie get a little Cottage to be buil­ded vpon the Commons or wast grounds, they had ra­ther haue styes for theyr swine, then dwellings for such destitute soules: surely let them take heed, that their owne styes, I meane their houses wherein such fat hogs as themselues are, liuing in pleasure and in follyes, be not made worse then the silly houell of the other, and God curse thē & their posterity, because they haue hated him in his pouerty: for if he which giueth to the poore do lend to the Lord, then he which reui­leth the poore, reuileth or (as Salomon sayth) scorneth his maker, then he which taketh from the poore shall rob the Lord, and sure his iudgement shall be very se­uere, and his damnation very swift.

Thirdly, it is lawfull to sell inheritances, and to be­stowe or employ the money vpon the Church, so we reade of the primitiue Church, how they which had land, sold it, and brought the money,Act. 2.45. and layd it down at the Apostles feete, and therefore is that excellent and fearefull history of Ananias and Saphira his wife, who keeping backe but a part of the money that was their owne, and confirming it with a lye, were so­dainely stroke dead. I would to God the niggards of our age would consider this, which will depriue the poore of that which they owe them, and plucke from Church and ministery that which is giuen them. But of this latter disease, few are sicke in our dayes, that they will sell their land to giue to the Church, rather spend it in gluttony for their belly, then liberality for their soule, in good fellowship among ruffians, then christian charity among the faithfull, clothing them­selues aboue their calling, that for a season they may liue like Gentlemen, and euer after in wofull slauery: these singing fooles of all other are most miserable, for their friends will not comfort them, their fellowes will forsake them, their wealth will decay, but their woe shall be euerlasting.

[Page 236]Lastly, by this verse we note, that women or wid­dowes had the rule of their husbands inheritances, if they died without heyres, for heere it is sayd, that Boaz buyeth it at the hand of Naomi, because she was her husbands heyre, and being past childbearing, had giuē ouer her right to Ruth: this we haue already shewed you was the singuler care which the Lord hath ouer poore desolate widdowes, that they should not be de­spised, although they were barren, and therefore, for their better preferment, willed the inheritance to dis­cend vnto them: whereby we may see it is no new thing that women should be inheritours, for the daughters of Iob had inheritances among their bre­theren,Iob. 42.15. Numb. 36.6. the daughters of Zelopehad had their fathers lot,Numb. 36.7. and Caleb gaue his daughter Acsah with an inhe­ritance vnto his kinsman Othoniell, which may suffice for proofe of this matter,Iud. 1.13.14. for the perpetuities of inheri­tances are condemned by God and man; but I would to God that the wealth of many women were not their vndoing, and their riches the cause of their casting a­way; especially where friends haue aspiring mindes, there the misery of maidens and widdowes falleth in nothing sooner, for setting them aloft with wealthie portions, and forgetting what they are in nature, their riches fall to vnthrists, and themselues to lamen­table want.

And moreouer] After the lands, he descendeth to his mariage, which is described in this verse: wherein he protesteth that he taketh the lands, that he might also marry with the woman, and he marrieth the woman for no other cause, but to stirre vp the name of the dead according to the commaundement of God: for what els should mooue an old man, to do that in his withered age, which he refused in his lusty youth. By the 1 which we first of all note, how wisely Naomi dealt with her husbands inheritance: she might haue kept it to get her selfe a good marriage, yet she giueth it to Ruth: she might haue sold it to fill her purse, but she bestoweth it to preferre her daughter. Wherein she teacheth vs, with what loue we must do for our chil­dren, [Page 237] namely, that for them we must depart with our owne maintenance, and vnto their good, not only to the vttermost, but also beyond our power. And this is worthy to be noted of widdowes, which are wealthily left by their husbands, who are wont but little to care for their children, but to bestowe their goods vpon youthfull companions: see heere this Naomi hauing but a daughter in law, she giueth her the whole inheri­tance, as if she had beene borne for it: and truely, the onely cause (in regard of our selues) of all our wealth is, that we might bestow it vpon our children, how grie­uous is it in many places to see both lands and liuings consumed by them, which neuer swet for them, and many poore children to whome of right they do per­taine, to be destitute both of friends and maintenance, and all through the wanton mariages of their youth­full mothers, but of this matter we haue spoken al­ready, and shall be sufficient to remember at this time.

Secondly, by this we may gather, that a mariage is a 2 meere ciuill action, because in the finishing thereof, there is not vsed eyther Priest, or Leuite, as we may see in this place, but is onely pronounced by the man in the presence of the elders, euen in the place of iudgement. Hence it commeth, that in auncient time we reade of mariages, but neuer celebrated in Churches, but in pri­uate assemblyes, except Princes, which were wont to make great and generall feasts. For this institution that mariages should be kept in Churches, came vp of late, many hundred yeares since the dayes of the A­postles: but yet must not be disanulled, but obserued as a holy and commendable order, first, for the auoy­ding 1 of confusion, that those which are fit, might be ioyned together before the faithfull, secondly, for the 2 more honour of the estate of matrimonie, that they might know it was with all reuerēce to be vndertaken, seeing they came as it were euen before the face of the almighty, there to be vnited. Thirdly, that it might be 3 begun with most earnest and seruent prayer, and there­vpon came ye Ministers to haue a hand in it. Fourthly,4 that it might be publikely knowne among all the con­gregation. [Page 238] 5 Fiftly, that those mariages which were pri­uatly kept and concluded, might be accompted suspiti­ous and vnlawfull. Wherefore we must not in any wise breake this godly order of the Church of God, for as it was lawfull for the godly in old time to keepe them in houses, much more may the company of the faith­full now celebrate them in Churches, alwayes remem­bring, that we make it no article of our faith, but hold it necessary onely for order and vnity.

Thirdly by this we also obserue the end of all maria­ges, which is first for the commaundement of God, and secondly for the increase of the Church. Both these are heere set downe by Boaz in these words, to stirre vp the name of the dead vpon his inheritance, and that the name of the dead be not put out from among his bretheren. This was the speciall commaundement of God that he should marry his kinsemans wife, and rayse vp seede to his kinseman, which was as we lately shewed you for the multiplying of the Church. By the which we may examine all the intentions of mariage, whatsoe­uer. First, if we do not take it in hand for the com­maundement of God, what hope can they euer haue of the blessing of the Lord vpon them; like as a la­bourer which setteth himselfe to another mans worke without his consent, hath nothing for his paynes, euen so all they whatsoeuer they be, which haue mar­ried of their owne brayne, without respect to the law of God, can neuer haue or craue any blessing of the Lord vpon themselues or their posterity: Oh, fearefull consideration, worthy to be considered of all them which vnaduisedly go about to marry, for a wild tree bringeth foorth sowre fruite, and wicked parents which haue no regard of holinesse in their mariages, do sel­dome bring any wholesome fruite to the Lord. But some will say how shall we knowe how or in what sort to behaue our selues, that before wee marry wee might ayme at nothing beside the commaundement of God? Hearken a little and I will briefely instruct you out of the word of God.

[Page 239]First of all, the care of those that will be maried,1 must be for the onely blessing of God, which is the very finall cause of this institution. Therefore after the floud, the Lord in the restoring all things,Gen. 9.1. amongst other confirming marriage, Moses sayth:Gen. 9.7. And he bles­sed Noah and his sonnes, and sayde, Increase and multiplye, so that they which looke for any increase or fruite of their marriage, must first of all be assu­red that the Lord hath blessed them. But how shall we obtayne this blessing of God? I aunswere, by di­ligent reading of his word, and by prayer. Dauid as­king this question,Psal. 119.9. wherewithall a young man shall cleanse his way? and then he aunswereth himselfe, and sayth, euen by taking heed vnto thy word. And Paule sayth, that the vnmaryed care for the things that please the Lord, as if he had sayd,1. Cor. 7.34 they must remayne vnmaryed for no other cause but that they might the more freely giue themselues to the seruice of God. If a man want faith, he may obtayne it by prayer, and if he want the blessing of God vpon his mari­age, which is a lesse thing then faith, may hee not ob­tayne it by prayer? Izaac hauing beene maryed twen­tye yeares, yet was without children,Gen. 25.21.22. and then hee prayed for issue, and the Lord gaue him two at one time, and may not prayer obtayne this for the vnma­ried as well as for the maryed? yes verily, if eyther woulde take the paynes to vse it. But oh who are they that euer in their liues once offred of theyr pray­ers to God to blesse them with wiues or husbands? that is, that they might be so marryed as the name of God might be glorifyed by them. Nay, what young man or woman among a thousand in these dayes, that is delighted with eyther prayer or preaching, but rather affect nothing but libertie, pleasure, and pastime, they neuer thinke of any neede they stand of these thinges, but rather imagine that theyr youthfull dayes and yeares must bee consumed in riotous sports, and wanton wandrings, so that most men and maydens come by their wiues and husbands at feastings and dauncing, by dallying and playing, [Page 240] 1 chosen by outward apparell, not inward and secret ver­tues, which are wonne with vanitie, kept with pride, and forsakē to the destruction of wiues and husbands, therefore first seeke the kingdome of God, and the righteousnes thereof, and all other things shall be cast vpon you.

2 Secondly, the intention of them that marry for the commaundement of God, is, that thereby they might liue more soberly in their seuerall vocations; for as the wanton oxe is brideled in the yoke, so vnruled youth is gouerned by mariage, for if we regard the minde of them that marry, it is stayed vpon one, if the company of the body, [...] it is bound to one, if life, it can not be solitary▪ if wealth, it must not be possessed a­lone.1. Pet. 3.7. Therefore Peter said, husbands dwell with your wiues like men of knowledge, as if he had sayd, in your vnmaried time you were wanderers, but now you are maried you are dwellers; in your vnmaried age you were inconstant; but now you are maried you are as vnmoueable as a house; when you were single, you were ignorant▪ but now you be married▪ be men of knowledge: [...] and finally, when you were young, you were troubled with the desire of many, but now you are maried you are comforted with the loue of one; and as a man without a dwelling place; so is the vnmaried without a companion. Such is the commoditie of ma­riage if it be duely considered, and each party rightly instructed, that it is as sleepe to a weary man, as wine to the thirstie, as a house to the harbourlesse, and as a garment against winter; and therefore is it compared to the felowship of Christ with his Church.Eph. 5.29. How then commeth it to passe that men liue more riotously being maried then when they are vnmaried, for they amend nothing▪ but thinke all things as lawfull for them then as it was before, their houses without their presence, their wiues without their company, their families with­out their gouernment, so that you shall see married persons wandring abroad, as if they were vnmaried, disporting themselues as shamefully and as loosely as any in the world: not liuing in sobriety and modesty [Page 241] like the turtle doue, but in gaming and daunsing like the wanton goate; these partyes neuer marryed for the commaundement of God, but some rash desire possessed theyr mindes, and a little youthfull lust tick­led theyr fancies, much like the sauour of iuniper, which continueth but a little while. Other are so farre from this point to marry, that they might liue more soberly, that they make their mariages the couer of their dishonesty, making the world beleeue they liue in perfect chastity, because they are maried, but priuily they giue themselues to most filthy adulteryes: but the Apostle sayth, mariage is honourable, but adulte­rers God will iudge, that is, will vtterly condemne;Heb. 13.4. and if their behauiours were well examined, you should finde this the cause, that their houses cannot hold them, the filthinesse of these partyes is condem­ned by the very bruite beasts, and shall be punished by the seueare iudgement of God: for they which make the members of Christ the members of har­lots, shall be with harlots the members of the deuill, therefore marry for modesty, not for filthinesse, that your vngouerned age may be brideled with the consi­deration of your present estate, your wearyed dayes may be quieted in the bed of godly, holy, and honou­rable mariage.

Thirdly, they which marry for obedience vnto God,3 must onely minde godly and not wealthy matches, they must looke on the heart not on the face, they must waigh the disposition, and not the riches, they must not say as the deuill said to Christ, all this will I giue,Math. 4. Gen. 34.15. but they must say, as Iacobs sonnes sayd to Shechem and Hemor, if you will be circumcised you shall haue our sister: that is, if you feare God, and receiue his true knowledge, if you loue his word and honour his sacraments, if you can benefit the soules as well as the bodies: But a man may weary himselfe many dayes before he finde any of this inclination, for parents will denye their consents, if they see not the riches for their daughters husbands, or sonnes wiues, keeping them in continuall burning, for lacke of this wealthie [Page 242] licour; And I knowe many parents which haue cast off their children for poore mariages, but neuer any for the wealthy, were they neuer so wicked▪ therefore whosoeuer for this cause, denieth right to his childe, shall be more faultie for their vngodly disposition, then the children for their vnaduised mariage. Now in these dayes, it is a wonder to see how the mindes of men and women can loue for wealth, that euen as a harlot humbleth her selfe for money to him, whome otherwise she would not looke vpon, so men and women will marry themselues for wealth, where if there were pouertye, they would thinke them vn­worthie to be theyr seruaunts. I maruaile if the hea­then lawe were now in force, that no man shoulde giue any thing to theyr daughters marriage, in what time of theyr dayes would these men marry, truely I thinke they would neuer marry, except it were to make drudges of their wiues. But these are not of Boaz his minde, for he marrieth a straunger who had but little wealth, because the Lord so commaunded to take his kinsmans wife; although he might haue refused, yet he was contented for this cause, to buy her as he sayth in this verse, to teach vs, that if God bid vs to marry, that is, if we finde in our owne con­sciences that we cannot liue otherwise, then rather aduenture thy wealth, then the displeasure of God. But some will say, is it not lawfull to desire and to sue for wealthie marriages? Yes verily with this af­fection, that thou like thy choise as well if there were little, [...] as now there is much. And therefore thou must euermore remember these cautions, both in 1 the choosing and vsing of a wealthie marriage. First, that thou desire it, to the intent thou mayest bee more able to doe good to thy bretheren that want, for it is a more blessed thing to giue then to re­ceyue.Act. 20.35. 2 Secondly, that thou mayest the more freely giue thy selfe priuately, and publikely, to the seruice of God; for wee knowe that pouertie taketh our greatest time to labour for wife and family, but the wealthie neede lesse labour, and may applie the [Page 243] more time to the seruice of God, therefore was it that Paule sayd,1. Cor. 7.34 the maryed care for the things of this life to please theyr wiues: shewing, that it is one misery vpon the poore when they are maryed, that they are troubled about worldly and necessarye prouision, but if these things be supplyed by a good marriage, thou mayest prayse God with the greater diligence.

But who are they which haue desired or obtayned a wealthie marriage for eyther of these causes? if the poore should goe in collection for reliefe of them which for this occasion haue richly ioyned them­selues, what should they gather? or how farre should they goe? to how many persons might they come, before they get a shilling? Truely for this cause they desire them, some, that they might lauish out the more in riotous expenses, with the rich man in the Gospell, to seede in pleasure, to be clothed in silke, to mayntayne dogges, houndes, haukes, horses, and retinues of idle men, but neuer the Church of God fareth the better for them. Agayne by their wealth, they haue idlenesse and time to wander abroade, heere to feast and to make merry, there to playe and disporte themselues in bodilie exercises, and worldlie vanities, but neuer one houre the more is spent in the seruice of God, but much the lesse, for the Deuils sweete and pleasant baits drawe a­way theyr mindes from the consideration of theyr owne miseries. Agayne, they are many times a thou­sand folde more clogged with the cares of their wealth, then the poorest soule to prouide bread for his fa­mily, by his bodily labour. Lastly, theyr desire is to leaue great possessions to theyr posteritie, that the honour of theyr houses may be increased, and the name of theyr memory might bee euerlasting­ly recorded, so that neyther the glory of God, the pro­moting of the Gospell, the relieuing of the faith­full, or the succouring of Iesus Christ hymselfe, is any part of the thought of these couetous wret­ches, but as they desire the inheritances of the Lord [Page 244] to be their portion in this present life, so they haue them for the canker of their soules, the rust to con­sume them, the care to torment them, the feare to forsake them, the loue to enioy them, the trauaile to increase them, and the reckoning for abusing them to their endlesse confusion. Therefore except the Lord doe build the house, their labour is but in vaine that build it, except the Lord make the marriage, the ri­ches of Salomon cannot continue them, for better is a little that the righteous hath,Psal. 57.16. then the great posses­sions of the vngodly.

4 Lastly, he that marrieth for obedience vnto God, must haue this care to prouide before hand things ho­nest and lawfull for the present maintenance of wife and family.Gen. 24.35. Therefore when Abrahams seruant came to the City of Nachor, among others which he told vnto Laban,Rebecca. and the mother, of Ribkah, he shewed them what cattell, and flocks, seruants and maidens his maister had, which all should be Izaaks, thereby signifying, that all necessary prouision for their main­tenance was alreadie procured, and there wanted no­thing, but a wife for Izaak.Gen. 30.32.33. So Iaakob after his foure­teene yeares seruice with Laban, couenaunteth to haue the profit of the flocks which should be spotted, and this was when he knew he was to depart from his fa­ther in law, and therefore was bound to prouide for himselfe. Now this prouision is not so meant, as though euery one were bound to get all things before hand which are needefull to marriage, but it is requi­red that euery one should procure somewhat accor­ding to their degree, and the maintenance of their calling. This point is clearer then the sunne, and it serueth to the reproouing of them, which runne headlong to marry one day, but fall into wofull beg­gery the next, neither houses to dwell in, labour to worke on, meate to sustaine them, money to procure them, friends to relieue them, or credit to helpe them, onely wiues and husbands they must needes haue, not caring what shall become of them afterwarde. And truely, if the hurt did onely redound to theyr [Page 245] owne hinderance, the pity was the lesse, but wofull it is to tell how theyr miserable posteritye are there­by (euen thorough their parents rashnes) brought to euerlasting pouertye, and such as is most lamentable, for theyr mindes are not instructed, they haue no knowledge of the true God, neyther can they pray to theyr comfort, or hope for any saluation. If it were but the labour and pouertye of the bodye, it were much to be desired▪ and nothing to be fea­red, but being the endaungering of both body and soule, how much is it to be disliked, that any for their owne lusts should leaue their wretched posteritye to the power of the deuill. Therefore beloued, counsell your acquaintance to be carefull for theyr children as well as themselues, first to try and then trust, first to prepare somewhat, that if sicknes come or char­ges come, or are ouertake thee, yet then thou mayest comfort thy selfe with thy owne gotten goods, and rather be helpefull, then chargeable to any.

Fourthly, by this that Boaz sayeth, he taketh Ruth to wife, for to stirre vp the name of the dead, and that the name of the dead be no more forgotten a­mong his brethren in the gate of his place: We note, that our mariages must be taken in hand also to this end, for the multiplying of the Church of God; we haue alreadie shewed how one cause of this brothers mariage was for that vse and purpose, and in this place not vnnecessary to confirme. For the lawe of this mariage was speciall onely for God his people, and therefore for the augmenting of the number of the Lords flocke. And as this was among the Iewes, that euery family might haue some temporall inhe­ritours, euen so is it among the Gentiles, that if it be possible, eueryone should bring one infant or other, to be an inheritour of the Lords kingdome. By the which parents are taught to be more carefull for the education and instruction of their children, then for their procreation and birth, for they are made the fathers and mothers of Christ in his members; there­fore [Page 246] they must not leaue him to Herod, that is, they must not giue their children to the power of Sathan by theyr negligence and want of teaching: they are accursed that lay stumbling blocks before the blinde, and shall not they also that leade them into the sea, where is nothing but drowning? euen so if godlesse parents doe le [...]de theyr children and innocent babes into damnable ignorance, who shall aunswere for their soules? shall not the authors of this destructi­on? Had not parents neede then to looke to them­selues, for if they haue as much golde as Salomon had, and as great inheritances as Caleb had, and as much possession of Cattell as Iob had, yet if they be not able to bring vp their children in the feare of God, it were better for parents and children they had ne­uer beene borne, then miserably to liue in wealth, and bee euery houre in daunger of damnation. But how then will you say, must we be carefull for the in­struction of our children? I aunswere, you must be carefull of these two things: first, that you teach them that which is good, secondly, that you giue no euill example vnto them.

Concerning the first, for the teaching of them the truth, you must first teach them the matter of theyr faith, and secondly how to pray. The matter of theyr faith, is contayned in the twelue articles, com­monly called our creede or beliefe, which euery fa­ther and mother is bound to teach theyr children, with the pure vnderstanding thereof, and as they be able to shewe them the proofes thereof out of the word of God, I meane as the children be able to receiue it. Heerein, they must instruct them of the miserable estate of mankinde after their fall, by the vse and vnderstanding of the morall lawe, con­tayned in the two tables of the tenne Commaun­dements▪ with the proofes thereof out of the scrip­ture, and the deliuerance by the death and bloud­sheading of Iesus Christ the eternall and onely be­gotten sonne of God.

[Page 247]Againe, you must teach them to pray according as the Lord hath taught vs in that forme which we call the Lords prayer,Math. 6.9. with the vnderstanding there­of out of the word of God, for except you teach them what they pray for by the vnderstanding of it, you were as good to teach them in Greeke or La­tine as in English. For there are many thousands in England that call God Father in their prayers, but I knowe not that there be any which knowe the meaning of the word. I my selfe haue reasoned with many both young and olde, and of men of good calling in the world, about that one word, which is the easyest and playnest in all the word of God, but some fewe excepted, which haue laboured for knowledge in the hearing of Sermons, I neuer met with man, woman, nor childe, that coulde giue mee any reasonable aunswere vnto this question beside this, that God made them, and therefore is theyr Father, which euery Iewe and almost euery Pagan knoweth as well as they: Therefore as our righteousnesse must exceede the righteousnesse of the Scribes and Pharisies, Iewes and Gentiles, so must our knowledge also, for by our knowledge of Christ wee are iustified to be hys members.Isa. 53.17. And although wee repeate the Lordes prayer a thou­sand times euery day, and vnderstand it not, we doe but bable before the Lord, taking his name in vaine, vsing it in our lips, when our hearts haue no vnder­standing, and therefore our prayers are without fruite.

Lastly, if you your selues doe not walke before them without reproofe, in pure and sanctified con­uersations, whatsoeuer you teach them, you present­ly tread out againe, for simple people and young children liue by examples, and not by precept: If you teach them to worship God, you must also be­fore their faces, worship the same, that they may practise by your example. If you bid them that they sweare not, you your selfe must be carefull not [Page 248] to sweare, or else they will not beleeue you; for as the people looke vpon the life of their pastour, so the young children beholde the steps of their parents. And we see in bruite beasts that examples are much more effectuall then precepts; they cannot speake, yet how do they traine vp their young ones. It is re­ported of the Harts of Scithia, that they teach their young ones to leape from banke to banke, from rocke to rocke, from one turfe to another by their owne example, leaping before them, which otherwise they would neuer practise, by which meanes when they are hunted, no beast can euer take them. Euen so, if you goe before your children in examples while they are young. Sathan the hunter and roaring Lion shall neuer haue them for his pray. When they learne to speake, they take the words from our owne mouthes, euen so when they shall learne to worship, feare, loue, honour, and pray vnto the Lord, let them take you for their examples, as Iacob did Abraham and Izaak.Gen. 31.53.

Now let vs giue prayse to God.

The fourteenth Lecture.

Chap. 4. ver. 11.12.

11 And all the people that were in the gate, and the elders saide, we are witnesses: The Lorde make the wife that commeth into thy house, like Rahel and Leah, which twain did build the house of Israel, & that thou mayest doe worthily in Ephrathah, and bee famous in Bethle­hem.

12 And that thy house be like the house of Pharez, whom Thamar bare vnto Iudah, of the seede which the Lorde shall giue thee of this young woman.

AS we haue hitherto heard of Boaz and his kinseman, the one in resigning, & the other in receyuing his right, in the place of iudgement, and the presence of the elders and people: So now the holy Ghost proceedeth to declare vnto vs, the behauiour of this latter sort at this marriage of Boaz: which is their aunswere vnto that speech of Boaz, when hee calleth them to witnesse the bargaine.

The wordes doe easily deuide themselues into twoe partes, the first is their confessions to bee witnesses of the contract, in these wordes: Then spake all the people and elders, we are witnesses. The second part is the prai­er they make for Boaz and Ruth in the nexte wordes, consisting of two partes; the first is the fruitfulnesse of Ruth, when they pray she may be like Rahel and Leah: that he may bee wealthy in Ephrathah, and famous in Bethelehem: The second member of this second parte is for the blessing of God vppon the posteritie of thes [...] two new married persons: In the 12. verse, that their house might bee like the house of Pharez the sonne of Aidah, which till that time, had the cheefest dignitie in the tribe of Iudah, and so continued till the scepter [Page 250] was taken from Iudah, and the lawgiuer from between his feete, which was almost fifteene hundred yeares, vntill the raigne of the Idumean Herode: Of these partes let vs briefly speake in order, by the assistance of God his heauenly spirite, and the permission of the time.

And all the people] These wordes as we shewed you, are the first parte, wherein the rulers and people acknow­ledge their testimony with one consent, freely yeelding vnto the request of Bohaz, and willingly reioycing at that so straunge a matter, when one of the chiefe of their elders, for loue of the lawe of God, woulde to his owne discommodity, marrie with a straunger, and so base a woman, looking neyther on birth nor wealth, but on the hidden man of the hearte, making vertue his choise, and religion his portion: Out of the which we note.

First, that it is the dutie of the godly willingly in a­ny good matter to giue their testimonie for their bre­thren: for men in this latter age are grow [...]n so feareful, that they, will hardely testifie the truth, for dreade of some euil that might ensue thereby, these persons are not of the minde of these godly Iewes, both Elders and other in this place, which of their owne accorde, giue witnesse vnto Bohaz for the purchase of his lande, and the marriage of his wife,1 Sam. 12.4. 5 so wee reade the people wit­nessed with Samuell when Saule was a chosen king yea against their owne selues, because they had refused him, to bee their king, and choosed a king to raigne ouer them, after the manner of the heathen. This is the more worthy to bee considered in this place, because this poeple did not after any scoffing manner, but so­berly and in the feare of God (as appeareth by their prayer) witnesse this contract vnto Bohaz: the world in these dayes, if the like thing shoulde fall out, that an old man in the presence of so great a congregation, shoulde take to his wife so young a woman, would ra­ther mocke, scorne and disdaine it, then with such re­uerent modesty pray for it: For herein the world shew­eth it selfe, which is wont to condemne that in others, [Page 251] which in themselues they highly commende, and to looke but vpon the outwarde appearance, discerning and iudging but with bodily eyes and carnall mindes, yet here these Iewes Bethlemites, shall speake for the godly not deriding straunge actions, not denying their voyces to a lawfull condition; not iudging but with a spirituall eye, pearcing through the barke of humane body, into the soule of a godly olde man: and this is the more commendable because the magistrates and elders themselues ioyne them to the people in so godly proceeding, by whose example it is no doubt, the wa­uering multitude was much encouraged. And this tea­cheth vs how excellent is the profession and forwarde­nesse of men in authoritie, vpon whom the eyes of the common wealth dependeth: they are neuer alone, but as all beastes and creatures followed Noah into his arke, because hee went before; so all sortes will followe their disposition, be it good or euill: Wee reade of the wic­ked iudges of Iezraell which condemned innocent Na­boath, had also wicked witnesses against him,1. King. 21.12.1 [...] for such as Ahab and Iezabel were, such were their iudges, and such as the iudges were, the same were the people, if they be godly, the lightes of their liues will shine vnto others; if they bee profane, their darkenesse is like the darkenes of Egipt which spread it se;lfe ouer all the land. Oh how comfortable is your presence at our godly as­semblies to ye dispised members of Christ: if you come, many come: if you abide at home, many follow your steppes, the souldiours will followe their captaynes, in­to the hottest skirmishes, but without them, it is a griefe to go into the easiest battels, so right worshipful, if you continue your diligence in hearing the Gospell, wee your subiectes and seruantes will followe you to the farthest, but if you fall away, wee are discouraged also: one worde of your mouthes in the commenda­tion of goodnesse, is like golden apples in dishes of sil­uer; but one steppe of your trauaile to the mountaine of Sion, the company of the faithfull is is like the com­panye of Ionathan and his armour bearer,1 Sam. 14.16. to driue a whole armie of vngodly Philistines from the tentes of [Page 252] Gods saintes:Iud. 7.20 If Gideon be once named, what are the companie of the Madianites: if the magistrate or gen­tleman frequent the exercises of religion, all ye mouthes of the swinish Atheistes, which treade the pearles of the Gospell vnder their feete, are stopped. Looke vppon the Eunuch to Queen Candaces,Act. 8.27. Luc. 14. which came euery year many hundred miles to worship at Ierusalem: he was a noble man, yet it was discredite to his honour to bee diligent in God his seruice. Looke vpon that noble Theophilus,Act. 11. to whome Luke dedicateth his bookes, when all the worlde persecuted Christ, yet hee suffered his name to be formost in the Gospel, that none should be discouraged at the profession of Christ, when such a noble man woulde suffer his name to goe publikely in the booke. Looke vpon the noble woman of Thessa­lonica,Act. 17.4 which in greatest daunger ioyned themselues to the profession of the Gospell. Looke vpon that excel­lent Lady, to whome Iohn writeth his seconde epistle, and her sister also, whose children fauoured and con­fessed the Gospel, as well as the parentes, the day would not suffice to follow all that I might; these went before in the worlde; and before in the Lorde, that is, they were noted in wealth, but notable in religion, they were singular in authoritie, but excellent in christiani­ty, the memory of their wealth is lost, but the recorde of their faith remayneth registred in God his booke for euer. These men and women were worthy of their places, such as coulde rule their riches by the worde, feede their seruantes with the Gospell, and clothe their soules with Iesus Christ.

Secondly, by this wee note, that seeing they all wit­nessed, and they all prayed for Boaz, the dutie of them that are gathered together in any godly assembly, which is to ioyne themselues in the same holy exercises, if they heare the other must heare; if they pray the other must pray: if they sing, the other must also sing: for this is the felowshippe of the saintes, or els nothing is: When we read the church of God continued together in brea­king breade:Act. 2.46: it is also saide they continued in prayer, as if the holy Ghost had saide, as if euery one did eat bread. [Page 253] so euery one did pray to the Lorde, as it auaileth not a hungry man, to see another eat, & he haue none, but ra­ther increaseth his desire, so if you be euery day & hour where praiers are made, & your selues tast not of them,Acts. 4.23.31. it doth but increase your damnation: So wee read when the Apostles were forbidden to preach in the name of Christ, they came to their fellowes and lift vp their voi­ces with one accorde to the Lorde, and when they had prayed, the place was shaken where they were assem­bled, and they all were filled with the holy Ghost, and spake the word of God boldly, such is the effect of God his faythful, when they pray vnto him with one accord, like the assault of the four windes vpon Iobs childrens house, which not onely shooke but also ouerturned the same: many handes make a great labour to be light­ly dispatched, and many mens prayers doe pull downe the mercyes of God vpon vs. This I think is very need­full for our dayes, wherein this dulnesse is growne so grosse, that among a churchfull of hearers, you shall haue very fewe which are not faultie in this doctrine: for it is a world to see howe many haue their bodies at the sermons, but their soules and affections are wan­dering in a thousande matters: these pray not when we pray, heare not when wee preach, neyther sing when wee sing. What profite haue these persons by our pray­ers, or preaching: surely they are idols, they haue tonge but speake not, eares but heare not, eyes but they see not. And this is most lamentable, to see many vpon whom the Lorde hath bestowed this gift of reading or learning, to come hande ouerhead to Churches, with­out eyther booke or minde to profite themselues or other: Thus they bury the graces of God in them, they quench the fire of the holy spirite; they loose the costes of their parentes, which they bestowed to bring them to learning; they disdayne to sing with the faithfull, they abhorre the labours of their youth, and mocke the Lord with their presence: Looke vpon it my brethren, for if the Lorde haue giuen any of you learning, that you are able to reade his worde, then hee hath planted you to beare fruite in his owne orcharde, but if you vse [Page 254] not this gift then you are fruitlesse trees, and the Lorde will cut you downe and cast you into vnquencheable fire, if you say you haue no books: I aunswere, the fault lyeth in your selues, for if you bee poore aske the godly and your want shall bee supplyed: if you bee wealthy saue some of your idle expenses to spende vppon such a holy businesse. If you say you forget your bookes behinde you, I aunswere, it is a signe you care but lit­tle for your iourneys ende, for if you had that reue­rence, to come prepared to the exercises of the faith­full which you ought to haue, you coulde not for­get your bibles, nay you shoulde rather forget your apparell, then your bookes, if you considered as it becommeth you. But some say, they vnderstande well enough though they say not amen to our prayers, and though they sing not to the Lorde with vs: but Paule sayth to such,1. Cor. 14.16.17. that they doe no good to their bre­thren, because they edifie them not, and that it is bet­ter in the Church to speake fiue wordes to instruct o­thers, then ten thousande for his owne benefite: for in the Chuch wee are assembled for our brethren, not for ourselues onely, and whosoeuer prayeth not with his brethren in the Church or congregation, doth breake the fellowshippe of the faithfull, and standeth for a ci­pher among the sayntes: Therefore if you haue any care of your duety to the Lord, of the loue of ye faithful, of obedience to your parents, of increasing your talent of learning, or the saluation of your owne soules, both magistrate and subiect, elders and people, riche and poore, olde and younge, men and women, fulfill the expectation of the godly, praye when wee pray, sing with vs when we sing, heare vs when wee preach: for with such sacrifice is the Lord pleased.

The Lorde make] Now wee haue made an ende of the first parte, let vs go to the second, which is the pray­er of these people and elders, the first member whereof is contayned in these wordes, wherein they pray for the fruitfulnesse of Ruth, alleadging an example to testify the loue they beare to Bohaz that they desire his wife to bee as fruitfull as eyther Leah, or Rahell, who [Page 255] builded the house of Israel, so that they would haue him the father of much people, in so much as his name both of wealth and children might aduance the digni­ty of Bethlehem Ephrathah.

First therefore hence we note the duetie of all the godly which is to pray for the welfare one of another, but especially in marriage, for the prayers of the faith­full are as needfull for the married as skilfull mariners in the boate of passengers. Therefore wee reade of fewe godly marriages in the scripture, but they were celebrated with prayer,Gen. 24.60. when Rebecca was married to Isaake, her mother, brother and frends prayed that she might grow vp into thousand thousandes; and her seed to possesse their enemies gate: and in this place these frendes of Bohaz pray the like for Ruth, for what make the peoples presence, the multitude of lookers, the number of acquaintaunce, at the time of celebrating marriages, excepte it bee to pray for the parties, wee haue shewed you the last Saboath, that for the igno­rance of the people, which coulde not pray, came the ministers to haue a hande in it, for supplying their wante: and howe lamentable is it to see in many pla­ces, and most persons that are marryed, where their company are none but godlesse ruffians, ignoraunt Atheistes, prophane swearers, and notable blasphe­mers, to bee present at their vnhappy weddinges, what prayers can these powre forth, for their newe marryed frendes, can the Cockatrice breath forth any thing but poyson, or the spider spinne any sounder cloth then her webbe; no more can these persons but curse them with their prayers, not blesse them with their cursinges: Is it not a worlde to see howe many agaynst their marriages compasse the countrey, some to prouide delicate diuersities of meates, to feede both the belly and the eye, other to inuite their friendes which come ruffling into the Churches, in silkes, veluets, sattins, and softe apparel, and some to decke vp themselues in braue clothing, against their mariage day, but neuer one thought for the faythfull prayer of the godly, that their prosperous lyfe may bee blessed in [Page 256] wedlocke, this they ought to be most careful for, and yet not to leaue the other vndone, but godly prayers are better then great portions, and it is better to haue poore Christ at your weddinges, then a thousand thou­sande of these glistering gallantes. Truely in these dayes how doe men and women prouide for mirth, not for modestie, that their day of marriage may bee ioyfull with worldly disportes, not godly with Christian exerci­ses: they buy & hire musitians to passe the time in plea­sant dauncing, but neuer entreate or speake one word to the godly, to bestow their hearty prayers vpon them. Let therefore beloued, this bee our direction, that as we marry for the Lorde, not for the world, so we studie for prayer, and not for pleasure.

Secondly, by this wee gather that the greattest bles­sing in marriage is the bearing of children, the blessing vpon the vyne, is to bring many grapes, the blessing vpon the earth is to bee fruitful in bringing and spring­ing much corne, and pasture: the blessing on the sea, is the multiplying of the fish, and the blessing of mar­riage is many children: Therefore in this place they pray that Ruth might bee like Rahel and Leah, which build­ed all Israell, that is, they were the mothers of a greate nation, they multiplyed in their posterity to a number like the starres of heauen.Gen. 9.1. For this cause the first bles­sing vpon mankinde after the floode, was that they shoulde increase and fill the earth, for this cause the fa­thers desired children so much, and the ouerloue of ma­ny children, encreased the multitude of their wyues: & for this cause the Apostle saith, [...]. Tim. 2.15 that women through bearing of children shall bee saued, if they continue in fayth, and loue, and holynesse with modesty. For all other blessings may be had without marryage, wealth and ryches, comfort and frends, honour and pleasure, quietnesse and rest, may be founde in the liues of vn­married persons, onely children must come of a grafted stocke, which is a holy and sanctified marriage, or wedlocke: When Abraham wanted a sonne he prayed for one: when Rebecca was barren, Isaacke prayed for her, and she conceaued: When Mauoah wanted [Page 257] children, he prayed, and the Lorde gaue him Sampson: when Amah was barren, shee prayed and obtayned Samuell: and when Zacharie and Elizabeth had no issue, by prayer they obtayned Iohn Baptist. So they accompted of their marriage without children, as a faire and pleasant garden without fruites, and as the one doth fructifie by seasonable showers, so the other doth multiply by faythfull supplications: Therefore here this people of God pray for Bohaz and Ruth, that ma­ny pleasant twigges may spring out of their fruitful bo­dies. By the which wee see the ready remedy for bar­rennesse, which are godly and zealous prayers, pow­red forth into the eares of the Almighty, that he would remoue his hande from punishing, and withdrawe the curse of barrennesse from penitent sinners. But in our prayers we must alway take heede that wee appoint not the Lord what he shall giue vs, eyther sonnes or daugh­ters, but rest vpon the will of God to receyue eyther of both. And indeed be it that children are the greatest blessing of marriage, yet all things considered, it is much happier to bee barren, for our miserable dayes, adn sinfull liues call for a scourge, and once more the say­ing of Christ shall be fulfilled, that there shall be woe to them that are with childe,Mat. 24 and that giue suck in those daies, yea vndoubtedly our posteritie count them hap­py that are vnborne, and themselues shall wish with Iob & Ieremy they had neuer seene the sunne. Oh who are they that haue any desire of many children? Looke vpon the worlde, it falleth to Atheisme looke vpon the Church, it declineth to errour: looke vpon the Gos­pell, it is persecuted by the Deuill, and viewe euery de­gree, if corruption groweth not vpon them: truely, true­ly as Esau saide, the dayes of mourning for my father will shortly come, so may all the faithfull say,Gen. 27.43. the day of mourning for ye Gospel and knowledge wil one day come, and the Lorde knoweth how soone. Therefore if you woulde leaue your children to be atheistes, your issue to bee heretickes, your posterity to bee afflicted, and all your ofspring to bee corrupted, and miserably punished in this life, or eternally plagued in the life to [Page 258] come, then desire little children, be it you can prouide landes to maintaine them, teachers to instruct them, learning to defend them, honour to aduance thē, frends to assist them, & castels of security to keep them from the hurt of the world: yet alas, alas, into how many thousand aduersities may their soules descend, I speake not this to discourage any from desiring children, but I admonish from the Lorde that you bee wise in your petitions, and thinke as well of your infantes misery, as your owne suffering: nowe you desire ease without paines, but they in all manner of afflictions may sende vp cries to the heauens and not bee heard. Oh that all degrees both marryed, and vnmarried would haue pit­ty on their posterity, before they be borne, then shoulde fewer be vagabondes then now are, & more be proui­ded for then nowe can bee, then should men and wo­men for their childrens sake amend their loose and de­sperate behauiour not fit for pagans, much lesse for christians, left the children shoulde be plauged for the fathers fault: Assuredly beloued, the Lord hath spo­ken it, that if your children proue wicked, they shall suffer and beare the sinnes of all their auncestors, yea though they be dead many hundred yeares agoe.

Thirdely, by this prayer of these elders and people, we note that for the helping of our weaknes in prayer, and releeuing of our wantes, we may set before vs the goodnes of God vnto others. In this place they pray that Ruth may be as fruitful as Rahel and Leah which were the wiues of Iacob, who bare him eight sonnes & one daughter, expressing their hearty prayer for Bo­haz and Ruth, by the example of these twaine. The like we may reade of the Apostles,Act. 4.25. when they prayed after their deliuerance from the rulers and elders, they alleadge Dauid for their helpe, as he speaketh in the second Psalme. For wee many times know not what to aske as wee ought, but the spirite which wrought these giftes in the fathers, helpeth our infirmities by the examples of the ancient godly, that wee shoulde aske the same graces which they enioyed, to leade the same lyues which they liued, and obtayne the same [Page 259] crowne, wherewith they are all rewarded. Yet we must alway remember the rule of the Apostle, that this is our assuraunce,1. Ioh. 5.14. if wee craue any thing according to his will, wee receiue it: that is, wee must not desire the least thing in worldly affaires, but vnder this conditi­on, If it bee thy will O God, because the Lorde is not bounde to giue vs any thing, no more then wee are to giue euery beggar that asketh an almes of vs, but if we absolutely craue without this exception, we breake the lawe of prayer and bring the maiesty of God into bon­dage by our petitions.

This teacheth vs this profitable lesson, that before we pray, wee shoulde learne and consider our wantes by the worde of God, that we aske not at the handes of the Almighty, any thing beside that which is god­ly, honest and lawfull: for many I am perswaded, doe sodainely and vnaduisedly starte vp into the presence of the Lorde with rash and vngodly desires, because they want the knowledge of the word of God, and the due consideration of those thinges which they wante. Of this sort are all the prayers of the papistes, for they nei­ther vnderstand their prayers in a straunge tongue, nor yet will examine them by the worde of God: Vnto these I adde the prayers and wishes of the ignorant multitude, which are as farre from the [...] yers of the faithfull, as the Moone is from the earth. For as it is impossible for a man to go without his legges, or to see without his eyes, so is it impossible for these to praye without the knowledge of the Gospell: For in our prayers wee must speake to the Lorde in his owne tongue, as he speaketh in his worde, but what can these personnes bring out of the treasures of the holy scriptures? scant one sentence in the whole gospel rightly vnderstood, how thē can they bring the mat­ter of theyr whole prayers, if they want but one thing that will suffice? but who is liuing which standeth not in neede of many thousande mercyes? But I knowe their olde excuse, for they say they praye according to the Scripture,Mat. 6.9. when they repeate the Lordes prayer, which is set downe in the scripture: [Page 260] to whom I aunswere, they doe well if they vnderstand it, but where doe they finde those wishes to grow rich, those curses vpon them with whome they are angry, whether it be man or beast, and tell me the vnderstan­ding of one petition in the Lordes prayer. Therefore beloued, pray in spirit, but pray in vnderstanding also, vse the scripture for the rule of your supplication, for as no man can say that Iesus is the Lord, but onely by the Spirit of God; so none can pray rightly, but by ye know­ledge of the Gospel: If you once entertain this know­ledge of God his worde, then you will doe with it as a cunning workeman in his trade: hee will euer take de­light in his work & occupation, euen so if you had this this feeling, you woulde delight in prayer, which now is a hel vnto many, then your harts both priuatly would bee as studious in meditating goodnes, as euer they were desirous of worldly pleasure, and woulde pub­likely breathe after it as the Harte in his chase doth after the well springes. But oh dearely beloued, this condemneth the worlde of hatred of God, of the pride of themselues, of ignorance in the trueth of coldnesse in religion, of tru [...]ing in the worlde, mispending of time, louing of pleasure, and lacke of deuotion, that they are as hardely drawne to praier, according to the common Prouerbe, as a hare taken with a tabret. Think you that these persons, which absent themselues from publique petitions, and priuate prayers, haue any loue of God in them: nay are not those condemned which are drawne to them agaynst their will, and where shal these cursed companions appeare, which forsake ser­mons, goe out of Churches, lye idlie at home, and are disporting themselues in brauery abroade, when the time of prayer calleth for their presence at home or in the Church, doe they not seperate themselues from the faithfull in this life? and therefore they shall bee misera­bly damned with the Deuill and his aungelles, and euerlastingly excluded from Christ and his Saintes.

Fourthly by this prayer of these elders wee obserue, that we must especially pray for the multiplying & aug­menting of the faithfull, for they pray that Ruth may [Page 261] bee like, not to the daughters of Lot, of whome came the cursed Moabites and Ammonites: nor yet to Re­becca, of whome came the vngodly Edomites: nor yet to Keturah, from whom came the godlesse Madianites and Arabians, but to Rahel and Leah which builded the house of Israel, that is which increased the Lordes people, which multiplyed the heyres of the promised land, and augmented the number of the faithful. This our sauiour commanded to be done, next to the glori­fying of God: for first wee say, hallowed bee thy name; and then thy kingdome come, which is, first that the spirit might raign in our harts; & thē that mo saints may be added to the Church. For we must pray for the frends & not for the enemies of Christ. For this cause Paule compareth marriage to ye coniunction betweene Christ & his Church: for as the one ingendreth many saints,Ephes. 5.24.25. so the other must beget many faithfull members: & truly as one pearl is worth ten thousand pebles, so one good child is better to the parents, then many thousands of e­uil. The vse of this doctrine is, that we should not bee like the Iewes, desirous of many children, because our families shoulde grow great, but like the doues which bring forth few, which might be the children of inno­cency: the Elephant being the greatest, and yet the mee­kest beast, conceaueth but once in all her time, whereas the lesser and more hurtful creatures encrease many, yet it is better for the first to haue but one, wc are good & hurtles, then for the latter to haue many which are euil and harmefull, euen so beloued it is good to increase doues and not serpentes, Elephantes and not Tigers, and better is one Isaacke the sonne of promise, then a thousand Ismaels the children of bondage: We know the most precious hearbes bring the least fruites, and that is not the best which doth most of all multiply, so the godly like good trees, must rather desire one or two children like themselues, and to bring forth & grow in issue sparingly, by little & little, then sodainly to swell vp like the waues of the sea.Gen. 25. [...]6 28. Wee reade that Ismael had twelue sonnes, all princes, but Isaacke his brother had onely twaine, Iacob & Esau, and them he obtained by [Page 262] prayer, so hardely the godly are borne and conceyued, when with the wicked they come as thicke as the haile­stones in Egipte for the confusion of the fruite of the lande. Therefore as the seede is cast in vaine vpon the lande, which the soules doe presently deuoure, so those children had beene better they had neuer beene borne, whom darknes blindeth, ignorance possesseth, mallice ruleth, vngodlines leadeth, and Sathan tormen­teth: for the fewest number are the godliest posterity, in whom light shineth, knowledge dwelleth, meekenes raigneth, godlines guideth, & Christ eternally blesseth.

Fiftly, by the praier of these people we note, ye second blessing of a godly mariage, which is to gather by law­full meanes much wealth: for that which in the English is, doe worthely in Ephrathah in the Hebrewe is, gather wealth in Ephrathah: For it is more generall in the eng­lish, then in the originall, for to gather wealth by honest meanes, is to doe worthely, because it is the blessing of God: Therefore wee wil take the surest and the safest interpretation, by ye which this collection is confirmed, and their meaning is, that Boaz which in his mariage respected not riches, should by his godly choise enioy a vertuous wife to bring vp faithfull children, & increase his substance by the blessing of God, that he might ad­uance the honour of their countrey and Cittie. Ney­ther is this vnknowne that after children, the growing in wealth is the next blessing of the Lorde, as Abrahams seruant telleth Laban, the Lorde hath blessed my mai­ster exceedingly,Gen. 24, 35. and made him very great, for he hath giuen him flockes and heardes, siluer and gold, seruants and maidens, cammels and Asses, all this did the Lord blesse Abraham with, after his marriage with Sara: A­gaine,Iob. 1.3. the holy Ghost describing Iob, after his children which were seuen sons & three daughters, he reckoneth his wealth & faith. His possession was seuen thousand cattel, three thousand camels, fiue hundred yoke of oxē and fiue hundred she asses, with a great houshold. For wealth in marriage, is the best seruant that can be enter­tained, I might speake of many moe, but few perswasi­ons will suffice in this point, because wealth was wont [Page 263] to be the maide, and godlines the mistresse: but nowe riches is become the mistresse, and religion the maide: For wealth, men rise early and go late to bed, labour diligently, and fare hardely, trauaile earnestly, & sweat painefully, and I can finde no fault but with too much following this wealthy trade: For first of all, I must complaine with Salomon, that there is but one and not a seconde, who hath neyther brother nor sonne,Eccles. 4.7 yet there is no end of his labour, neyther is his eye satisfied with riches, for this olde canker infecteth euery age, whereby it is a pleasure to certaine couetous wretches, to toyle theyr bodies with vntimely labours, to clogge their mindes with golden cares, and to weary their sen­ces in numbring their wealth: & what is ye end hereof? surely this the gatherer is like an asse which carryeth the treasure but cannot vse it,Eccles. 6.2. being laide on his backe it must be taken of agayne: the heyres like the drones spend all, but gather none, for as they sweat not for it as it was in getting, so they spare not as long as it lasteth, lauishing out that in riotous company, which was ga­thered in couetous encroching. Others, that they may thriue, count all thinges lawfull: for they saye God hath giuen the earth to the children of men, therefore they spende the sabbaothes in buying and selling, in bargayning and labouring: they get by right & wrong, forgery and deceite, play and worke, neyther lands not cattels come amisse to them, so they may haue them: But we must alway remember, that wee neyther go to the right hand nor to the left, that is if thou haue ma­ny children, thou must vse no vnlawfull meanes to keep them: if thou haue none, thou must not hoarde vppe thy wealth, as if thou haddest some, but remember the day of aduersitie, and deale somewhat for thy pre­sent neede, and not altogether for thy owne commo­dity. But you will say, shewe vs some briefe rules, by which wee may practise the truth: by your fauourable audience I will giue you these three rules: the first is in getting, the second in keeping, and the thirde in depar­ting from it.

Concerning the first, which is getting of wealth; first [Page 264] our onely care must bee for the blessing of God to en­crease vs:Gen 30.33. We haue an excellent example in Iacob, ha­uing nothing in the worlde beside his wiues and chil­dren, yet woulde receyue no wages of Laban, but pro­misde his seruice for the spotted lambes, choosing ra­ther to depend vpon the blessing of God, then the pol­licy of his owne wit, to testify his vprightnes in the pre­sence of Laban, & to teach vs all, that thriuing commeth more by ye fauour of ye Lord, then the wisedome of the world. For Laban thought he had made a good bargain for himself, wc indeed proued to his great hinderance, e­uen so when men think they haue compassed the world to increase theyr profit,Deut. 8.18. sodainly the Lorde sendeth a crosse to disapoint their purpose yt they might know yt to be true wc Moses saith, that it is the Lorde wc giueth power to get wealth: against this those offende wc en­crease their wealth, & liue vpon vsury, for they depend not vpon the blessing of God, but bind their debtors in bands, win or loose, they wil haue both principal & in­crease. Againe, others are so greedily bent vpon their profits, that their only desire is to wax rich, of whō Paul speaketh.1. Tim. 6.9.10 They which wil wax rich fal into many temp­tations, & snares; & many foolish & damnable lustes, wc drown men in euerlasting destruction: for ye loue of money is the root of all euil, which while some desired, they erred from the faith, & pearced themselues wt ma­ny sorrowes. This striketh to the earth false measures, naughty wares, breaking of promises, detaining of heirs, raysing of rentes, oppressing the poore, deceytful bar­gaynes, & vnlawful trades; for none of these depende vpon the Lord, but giue their soules to the Deuil, for encreasing their wealth. Secondly, you must know how to vse your wealth according to the word of God: wc is thus, according to the coūsel of th'Apostle, if thou haue little,1. Tim. 6.6.7.8 be contented, for godlines is great gaine, if a man be contented with that he hath, for we brought nothing into the worlde, neyther shall wee carry any thing out of the worlde: this is the reason of contentation, but some will say, howe much shal wee haue before we be contented, the Apostle answereth in the nexte verse: if [Page 265] we haue meat & clothing, we are there wt all contented. Againe if they be rich, the same Apostle sheweth how they shall beare their wealth in these words,1. Tim. 6.17 Charge them that are rich in this world, that they be not high minded, neither trust in their vncertaine riches, but in the liuing God, which giueth vs all things to enioy a­boundantly; That they distribute to other,1. Tim. 6.18. that they be rich in good workes, that they be willing to giue, and easy to be intreated;1. Tim. 6.19. Laying vp for themselues a good foundation against the time to come, that they may lay hold on eternall life. Out of the which words we must obserue these things. First, that riches must not make men proude, for they are the gift of God, but our rich men scorne and disdaine their poore bre­theren of Christ, commaunding and oppressing them both by word and deede, in most odious and shame­full manner. Secondly, they must not put any confi­dence in their wealth, but repose their trust in the li­uing God, who gaue it to them, and to whome they shall giue an accompt for vsing and abusing it, for to put trust in their wealth, is to thinke they may doe with it what they please. Thirdly, they must distribute willingly, liberally and dayly, for as they are riche in substance, so they must be rich in good workes, that is, they must excell other in giuing, as they doe in pos­session. Fourthly, that those men which doe thus be­stowe their wealth, haue layed the foundation of their saluation, and lay hold on eternall life. This is the way to keepe wealth after the word of God, and who so euer doeth otherwise eyther in mariage or vnmariage, doth hoord vp but rust to torment him; the canker to consume him, the care to molest him, and vengeance against the day of vengeāce eternally to condemn him.

Lastly in departing from his wealth, first, if hee 3 haue wronged any man, he must follow the example of Zacheus, restore foure fould,Luc. 19.8. and he shall be blame­lesse for that, spend liberally vpon his family in good sort, after the counsell of Salomon, for this pinching of seruants and families fauoureth not of God,Prou. 5.15.16.17. nor of religion, nor of humanitie, the bruite beasts condemne [Page 266] it, but spend nothing in waste, for thou art but steward of thy goodes, now you know a steward must giue an accompt to his maister. Finally, that which thou reser­uest, giue to thy children, as Abraham and all the godly did to their posteritie: and whosoeuer followeth this counsell, shall be guiltlesse for mispending, cleare from euill keeping, free from wrong getting, and acquitted from the dreadfull reckoning which all the worlde shall make one day to the Lord for abusing his be­nefites.

Now let vs giue thankes to God.

The fifteenth Lecture.

Chap. 4. Vers. 12.13.14.15.

12 And that thy house be like the house of Pharez, whome Thamar bare vnto Iudah, of the seede which the Lord shall giue thee of this young woman.

13 So Boaz tooke Ruth, and she was his wife, and when he went in vnto her, the Lord gaue that she conceiued, and bare a sonne.

14 And the women sayde vnto Naomi, Blessed bee the Lord, which hath not left thee this day with­out a kinseman, and his name shall be continued in Israell.

15 And this shall bring thy life agayne, and cherish thine old age, for thy daughter in law which loueth thee hath borne him, which is better to thee then seuen sonnes.

WE haue shewed you the last sabbaoth, that this 12. verse is a part of the prayer of the elders and people at the marriage of Boaz and Ruth, for in the first part they prayed for the fruitfulnesse of the woman, but in this they commend vnto God the blessing for their posteritie, and because we then deuided it, we will [Page 267] first of all handle it, and then proceede to that which followeth.

First therefore out of this second part in their pray­er,1 we gather another duety of the godly in praying for children, which is, to desire in some measure the blessings of this world, eyther riches or honour vpon them: which in this place these Iewes doe vnfainedly pray for the house, or posteritye of Boaz, when they say, and that thy house may be like the house of Pha­rez, who had the birthright of Iudah, whose poste­ritye was the noblest of all the family, from whome also descended this Bohaz, as appeareth by the end of this Chapter, which flourishing estate, as it had continued in the progeny of Pharez for sixe genera­tions, so they wish it might follow in his posteritye for many more, neyther is this speciall in this place, but also dispersed thorough all the scripture, for wee knowe what promise the Lord made vnto Abraham,Gen. 12.4. that vnto his seede hee woulde giue all the land of Canaan, as a comfort vnto him, to thinke that his posteritye should be so well prouided for, whereby they might not onely bee continued, but richly aduaunced as the Lordes of the earth. The like was it that hee promised to Dauid,2. Sam. 7.12 that hee should al­way haue a sonne to sit on his seate, not simply a sonne, but a sonne to sit on his seate, as if the Lord had sayde, thou shalt alway haue the kingdome in the possession of thy posteritye, and the shall raigne as Kings for euermore. So on the contrary, it is a curse when the name of houses are put out,Psal. 10 [...].8.9.10. theyr memory forgotten, theyr wealth dispersed, their ho­nour abased, and their children like vagabonds vp­pon the earth.Deut. 28.12 It was also a speciall promise to the people of the Iewes, that if they obserued the statutes of the Lord, then should they and their seede be able to lend to other, but they should not neede to borrow of any.

These things considered by the example of these pro­mises of the Lord, and the persons of these fathers, we haue an excellent way described for the mayn­tenaunce [Page 268] of our possession, in the name of our po­steritie: which is this, to commend it by prayer to the tuition of the eternall God, for that which he hath promised, may we pray for, the same way, that maketh barren women to become fruitfull, the increase of the earth to multiply, the heauens to giue theyr rayne, Countreyes to be deliuered from sword, famine, and pestilence, and pulleth downe all the blessings of God vpon vs, is also the appointed meanes for the conti­nuance of worldly families. But how long, how long shall I perswade the world before they beleeue it? doe they not spend their dayes in worldly deuises, to compasse the earth by multitudes of purchasings, which are alwayes trauailing abroade in restlesse iourneyes by many bargaines to augment their substance, vsing all lawfull and vnlawfull meanes for to increase their wealth, and inlarge their possessions, that their poste­ritie might be honourable when they are dead, their children aduaunced by money not by vertue, main­tained by pride not by humilitie, raigne like kings in all manner of pleasure vpon the earth, while the fa­thers are tormented in hell for their wrongfull oppres­sions; thus men pray on the world as the eagles on the altars, and the birds on Abrahams sacrifice, but not to the Lord, as the young rauens that call vpon him, who being left of their owne parents, are fed by the Lord, that his kindnes might be manifested to our children as well as to birds, and that their wel­fare dependeth vpon the blessing of God, not the bene­fite of elders, the fauour of our maker, not the coue­tousnes of our fathers. Against these it is that the Prophet cryeth and curseth,Esa. 5.89. because they ioyne house to house, land to land, field to field, inheritance to in­heritance, that themselues might raigne alone vpon the earth, this is the care of them, which are sodainely from the dust to the chayre of wealth aduaunced, from slauery to honour, from beggery to riches, that they might (as the Prophet sayth) build fayre houses,Psal. 49.12. en­croch greater compasse of lands, that their names might be famous vpon the earth. But who is he that [Page 269] maketh any ordinary and dayly prayer vnto the Lord, that his substance might be by his blessing increased, with his fauour preserued, and to his glory bestowed. Nay, nay, if none had no more wealth then that which they had gotten by prayer, their glorious shewes would in little space grow as bare as the trees in the winter, when they haue neyther fruite nor leaues to couer them. This I speake not to the discredit of any wealthy persons, but shew them the way to attayne the end of their desire, the continuance of their posteritie in god­lines and wealth, which is by prayer. For as Christ prayed for Peter that his faith should not faile him,Luc. 22.32. so parents must pray for their posteritie, that their names may not decay in them. If any thinke when theyr barnes are inlarged, their corne gathered, they filled, health enioyed, wealth increased, and rest obtained, that eyther soules or children shall haue the greater rest, like that foole in the Gospell,Luc. 12.16.17.18. their markes are much amisse, for wealth and issue are lost both in an houre, looke vpon the example of Iob, the death of his children, and decay of his wealth. Againe, none must be hereby emboldened, to present their prayers before the face of the almighty, for the maintenance of their children in worldly vanitie, to make that the onely end of all their desire, which is, to be more care­full for the shoe then the foote, for the rayment then the body, and for the body then the soule: but this must be their direction as the Lord commaunded the Iewes,Deut. 28.12 Psal. 144.12.13.14. if they kept his statutes then should their oxen be strong to labour, their sheepe bring foorth thou­sands and ten thousands in their streetes, their daugh­ters like the polished corners of the temple, and their sonnes as their fruitfull garners, which neuer are emp­tye. For vngodly Haman was hanged,Esth. 7.10. though he were the prince of the princes, but godly Mordecay was aduaunced, which was as poore as the basest. Shebna was depriued of his office, because he was wic­ked, when godly Eliakim was promoted to his place,Esa. 22.20. euen so it is not honour, but the feare of God that bringeth and sustaineth honour, that you must pray [Page 270] for your children, Kings for vngodlines were depriued of their seates and thrones of maiesty whereunto they were borne, much more will the Lord execute his iudgements of pouertie and slauery vpon those that would be aduaunced and yet are wicked; for Salomon sayth, that the prosperitie of fooles slay them, and the crowne doth not endure from generation to genera­tion, yet the feare of the Lord abideth for euer.

2 Secondly, by this verse we may note, when they ex­pressely make mention of Thamar the mother of Pha­rez, and wish the posterity of Boaz to be like his, the great blessing of God vpon that incestuous birth; for we know the history, how that Thamar was ye daughter in law of Iudah,Gen. 38.18.29. the wife & widdow of his eldest son, dissembling her selfe to be a whore, by her apparell and place, had the company of her father in law, by whome she was conceiued of two sonnes, the elder was this Pharez, and the yonger Zerach: yet wee see how ye Lord doth magnify this Pharez with a glorious and godly posterity. By the which he teacheth vs these two profi­table lessons, that the sinnes of the faithfull are forgiuē, though they be neuer so great. We see this Iudah an excellent man, yet ouercome in this action, had not any such plague inflicted on him, as Ruben his eldest bro­ther, or Simeon & Leui, but he which couered and o­mitted that sin of Abraham with Hagar, of Iacob with Bilhah and Zilpah, of this Iudah with Thamar, Lot wt his own daughters, and such like, wil also forgiue all the defaults of the godly vnto the end of the world. By the which we gather exceeding comfort when we come to this persuasion, that there is no condemnation to them that are in Iesus Christ, that the gates of hell shall not preuaile against the mercies of ye Lord, that the victory of our faith shall conquer the world, when Noah shall be cleansed from his drunkennes, Moses and Aaron frō their doubting, Miriam from her murmuring, Dauid from his murther, Peter from his deniall of Christ, and all because the Lord will couer the sins of his Saints, be they neuer so great, when he punisheth the faults of many thousand wicked persons with eternall damna­tion, [Page 271] although they haue not sinned with the like trans­gression. Secondly by this we learne, that the Lord doth not punish the childrē for the parēts faults, if they com­mit not the like themselues, for this Pharez begotten in incest, was blessed by the Lord, not only with temporal glory in himself and his issue, but also with this, that he was made one of ye fathers of Christ. And this teacheth vs, that this vpbraiding of men for their birth, be they base borne or free borne, is no fruit of the word of God, but the malice of the deuill, which first deceiued the pa­rents, and now would discredit the childe. Let it not therfore beloued be any speech in our mouths, to shoot at them whom the Lord hath wounded by nature, any thought of our hearts to enuy their welfare, were their parentage neuer so base, but pray for them, that though they proceede not of a sanctified birth, yet they may grow vp to a sanctified and holy life, to make a godly & a blessed end. And finally, let vs be encouraged vnto religion by the fauour of God, which dealeth thus mer­cifully with his Saincts, neuer suffering any thing to be laid to the charge of his chosen, stopping the mouth of the deuill himselfe, yt he neuer rise in iudgement against ye faithful, or bring any litle sin of theirs into the remem­brance of God, but washing them all in the lauer of re­generation, ye bloud of his sonne, and will giue thē white robes clensed frō al filthines, yt they may be chast virgins for ye Lords seruice, and feed at his own table for euer­more, this cōsideration made Dauid to cry out, and say oh whē shal I come and appeare before the presence of God? it made Simeon to say, now Lord let thy seruant depart in peace, it caused Paule to vtter these words, I desire to be dissolued and to be with Christ, for blessed are the people that are in such a case, yea blessed are the people whose God is the Lord. Thus much for this verse. Now let vs goe to the verse following.

In these three verses following, the holy Ghost de­clareth the blessing of God vpon this mariage of Boaz and Ruth. The words containe in them two parts, the first part is of Boaz ver. 13. the second is of the women that were present at the trauaile of Ruth. The first [Page 272] part sheweth, how Boaz taking Ruth, and vsing her as his wife, had the blessing of God, in conceiuing and bearing him a sonne: the other part of the women, is their reioysing with Naomi for this fruitfulnesse of Ruth; it comprehendeth two partes, the first, theyr thankesgiuing to God, vers. 14. in these words, Blessed be God, secondly, the matter of their thankesgiuing in the words following, first, for Bohaz his sake, in that God had left him to be Naomies kinseman, secondly, because this childe of Ruthes her louing daughter in law, should renew her yeares, and cherish her old age: of these parts let vs briefely speake in order.

So Boaz, tooke] After the solemnitie of this mariage, in the presence of the people, and their prayer ended which they powred foorth in the behalfe of both these partyes and their posteritie, Bohaz proceedeth to the end of this action, and taketh Ruth to his house to be his wife, as a duety of a kinde and a godly husband. For all this while we must imagine that Ruth was ab­sent from the place of this communication, and accor­ding to the counsayle of her mother,Cap. 3.18. sate wayting at home, for some prosperous newes, and praying no doubt, for a ioyfull successe of this desired mariage, our of this we gather.

1 First, the duety of all godly husbands, which is to take their wiues and dwell with them, as this Boaz doth Ruth, for it is no doubt, but that he presently went to the house of her mother, and thence tooke her, bringing her to his owne house, that there they might liue and loue together. This phrase of scripture wee may finde vsed in many places, as in the history of Izaak,Gen. 24.67. Rebecca. how he tooke Ribkah his wife, and brought her into the tent of Sarai his mother, and was comforted after his mothers death, where the holy Ghost doth not onely declare the kindnesse of Izaak, but also the commoditie of dwelling with a wife, for the presence of Ribkah caused her husband to forget the death of his mother,Rebecca. as if he had sayd, the presence of a wife is greater then the comfort of a mother.1. Pet. 3.7. For this cause Peter exhorteth that husbands should dwell with their [Page 273] wiues, like men of vnderstanding, giuing honour to their wiues as to weaker vessels, because they are the heyres of the same grace, and that their prayers be not hindered, as if he had sayd, they must dwell together, and they must pray together, for as Christ is alway pre­sent with his Church, so husbands must keepe the com­panies of their wiues. This point being euident both by reason and religion, it condemneth the wandring a­broade of many idle husbands, some which are neuer satisfied with riches, by markets and merchandise, tra­uailing in the world, depriue their wiues of their due beneuolence; others for their pleasure walke from Countrey to Countrey, spending their dayes in plea­sant disport among carnall and suspitious compani­ons, leaue wife and family, to the sea of this world, like children in a Ship, without guide or mariner; many are present, but to the discommoditie and dis­comfort of their poore wiues and children, oh how doe any of these persons take their wiues with godly mindes eyther to dwell or pray together? How can the vine prosper when the roote is vncouered, and how can women be comforted, when their couer is taken from them, I meane their husbands,Gen. 20.16. as Abimelech the king of Gerar tolde vnto Sara, Is not the body dead without a head, yea if it be but a minute of an houre, do not then our wandering youths murder the bodie of their owne family, being absent about vnnecessary busines, sometime for the space of many moneths. Is not the body maymed if it want but the least member, yea, but a finger, how is then those households woun­ded, where the chiefest parts either husbands or wiues be wanting and wandering abroade, and finally what is this but to diuorce themselues for a season without any lawfull cause, to put asunder them whome the Lord hath ioyned together, to breake the felowship of holy wedlocke, to despise the societie of godly marri­age, to lay open themselues to the temptations of the deuils, and to thrust both bodyes and soules into daunger of damnation. This I speake not, as if all ab­sence frō eyther party (which consent for a time about [Page 274] necessary busines) were vtterly vnlawfull: for so Ia­cob, Moses, Aaron, Dauid, and the Apostles, should be faulty; but I speake against this wilfull departing of one from the other, without either consent of man or wife, conscience of the law of God, or regard to their owne persons, for the company of these twayne is greater then parents or children, for which the Apostle sayth, that if one be a beleeuing person, and the other an infidell,1. Cor. 7.13. yet they must not depart if they be willing to dwell with them, and he giueth no libertie for breaking theyr companie,Verse. 5. except it be to pray the more feruently, and wisheth also that if they doe so, yet it must be but for a season, that sathan tempt them not, so great regard must be had of the fellowship in marriage, that the zeale of prayer, the worship of God, the loue of our owne parents, the increase of wealth, and the pleasure of the world, must not se­parate, without the voyce of both partyes, and yet the time must be but short for the auoyding the tempta­tion of Sathan, and the daunger of their owne dam­nation.

Secondly by this we may gather who is the author and sender of children, which is the Lord: for this scripture sayth that the Lord gaue her to conceiue, for as Paule sayth of the corne that is cast into the earth,1. Cor. 3.6. that it increaseth neither by the planter nor yet the waterer, but by the Lord, so must we say by the seede of man­kinde, that it lyeth neyther in the husband nor in the wife, but in the blessing of God: for which cause, when Rahell sayd to her husband Iacob, giue me chil­dren or else I dye;Gen. 30.1.2. he answered her in anger, am I in Gods steede, that kept thee frō the fruite of thy womb? as if he had said, it is God that sendeth issue, and not man:Psal. 127.3. therefore Dauid saith, that children are the pos­session of the Lord, and the fruite of the womb is his reward. By the which we are taught many excellēt and worthy lessons: first, that seing they come from the au­thor of euery good gift, we haue a ready way where to aske them, when we want them, for as when we want wisedome, the Apostle saith, we must aske wisedome [Page 275] at the hand of God, so whē we want children,Gen. 25.21. Rebecca. we must aske children at the hand of God. When Ribkah was barren, by her husbands prayer she was made fruitfull, so barren women by their husbands prayers haue bene made the mothers of many children. Annah obtained by her prayer at the temple not only Samuell,1. Sam. 2.21. but also three other sonnes and two daughters. Oh let vs not be vexed then for many children, but let euery one aske confidently by the will of God, and they shall receiue (if it so please him) plentifully to their owne desire. Secondly, seeing children come of the Lord, we are taught to vse them as the blessings of God, and as the child by nature should first know his mother that bare him, so we by instruction should first teach our childrē the feare of God that gaue them; it is farre better for many children that they had neuer bene borne, except their parents had more knowledge to till their mindes with the immortall seede of God his holy word, then to looke vpō the sunne as the condemned person which commeth out of prison, and so goeth to execution, in like maner childrē without the knowledge of ye feare of God, do come from the womb of their mothers, which is their prison, to the fire of hell which is ye place of exe­cution. Oh my beloued, looke vpō your tender childrē, and so often as you see them, you behold the blessings of God vpon you, make much of their soules by pray­ing for their saluation: you haue brought thē into the world, leaue thē not to the deuill. Thirdly, seing chil­dren are ye gift of God, those which haue children haue greater accompt to make, then those which haue none, for of him to whom much is giuē shal much be requi­red, and they to whome ye Lord hath giuen childrē and seruants, lands and cattels, shal answer for euery one of these to ye Lord: therfore parēts must finish their reck­ning which they must giue to the Lord, and let not one farthing of their debt be omitted, for he will plague thē as well for not doing their duties to their own children, as gracelesse children for contemning of God. And this one cōsideration, should mitigate ye desire of posterity, because if they abuse thē, their own damnation shall be [Page 276] the greater, if they be vnruly, they bring nothing but sorrow to their parents, if they be godly, the world will hate them, and if they be wicked the deuill will haue them. Were it not a pitifull sight to see the father bur­ned, for murthering his sonne, how much more grie­uous is it to see both father and sonne, mother and daughter, husband and wife, maister and seruaunt, mistresse and maides, pastors and people, to goe all to damnation together, because the former did not guide the later, oh, would God that the desire to escape this iudgement, would sinke into the hearts of all, that we might euery one addict our liues to holines, our minds to knowledge, our bodies to obedience, our hearts to vnderstanding, our children to instruction, our seruants to religion, and all our soules to saluation.

Thirdly, by this we gather, that it is a greater bles­sing 3 to be the mother of a sonne, then the parent of a daughter, if it so please God to send them: for in this place the holy Ghost sayth, that the Lord gaue her and she conceiued and brought foorth a sonne, as if he had said, the Lord gaue her her owne desire, and the best issue, which was a manchild: for this cause our Saui­our saith,Iohn. 16.20 that a woman forgetteth her paines in tra­uaile so soone as a man child is borne into the world. Therefore is it that the Lord promised Abraham a sonne,Gen. 18.10. Luc. 1.13. that he gaue Zachary and Elizabeth a sonne, and finally therefore the Lord calleth vs all his sonnes, as a father reioyseth more for a sonne, so the Lord re­ioyseth in the saluation of all the faithfull. By this we are taught to magnify the name of the almighty, for euery one his benefits in their degree, and if we want any, by prayer to craue it at the hands of God, alwayes remembring that we leaue the end of our desires to be agreeable to his will. And here we see the prayer of the people in the former verse to be in part fulfilled, when the Lord did so soone blesse this good old man, by giuing him a sonne: for it is no doubt but the holy Ghost doth so presently after their prayer adde her conception and his birth, that he might stirre vs vp with greater zeale, to desire the prayers of the faithfull, [Page 277] which are alwayes auaileable in the presence of ye Lord. Come therefore my bretheren, and let vs fulfill the de­sire of the Lord, and accompt more of the petitions of the godly, then all the possessions of the wealthy: by prayer the earth is made fruitefull, and the heauens drop downe abundance, by prayer famine is remoued, warres appeased, the wrath of God pacified, and the health of the bodye recouered, by prayer wisedome is increased, faith confirmed, remission of sinnes ob­tained, the barren woman made a fruitfull mother of many children, the dayes of life lengthened, peace of countreys and consciences prolonged, and the king­dome of heauen eternally inherited. Therefore those which cannot pray, abhorre the presence of God, are weary of our assemblyes, forsake sermons and congre­gations, depart from the fellowship of the faithfull, and haue their sinnes sealed vp, their liues accursed, and their soules euerlastingly condemned.

And the women] Now we must proceede to the se­cond part of this scripture, wherein is declared what issue and effect this wrought in other, for so soone as the child was borne, it did not only bring comfort to the parents, but also ioy and gladnes to the godly citi­zens of Bethlehem: among whome these women are reported by the holy Ghost (which no doubt, were pre­sent at the deliuery of Ruth) to magnify the name of God, for this so great a benefit bestowed vpon the old woman: although her childrē were dead, yet her name might be recouered by her louing daughter in lawe. By this we first of all obserue the duety of all the faith­full,1 which is to reioyse with them that reioyse,Rom. 12.12 15. and to weepe with them that weepe, for as there godly Iewish women reioyse with Naomi for the fruitfulnes of Ruth, so must we euery one be like affected for the blessings that are powred vpon our bretheren. The like vnto this, may we reade of the neighbours and kindred of Elizabeth, hearing of the wonderfull mercy of God vnto her, they reioysed with her.Luc. 1.58. This teacheth vs the same duety, that the ioy of our brethren should be our reioysing, and their sorrow our lamentation, for there [Page 278] is no fellowship, but there must be a feeling of the same ioyes or miseries, not onely in publike affayres which respect their whole common wealth, but also in priuate busines the benefit of euery particular person. The head is sore when the stomacke is sicke, the hand is grieued, when the foote is maymed, and euery part of the body being in prosperity, reioyseth together. For this cause Paule biddeth vs to endure all things with the same minde,Rom. 12.16 meaning that euery mans minde should be like his brothers eyther in sorrow or reioy­sing. But is this the fellowship that raigneth among vs in these dayes? or rather are we not merryest when our neighbours are tormented, and doeth it not grieue vs to see other to prosper beside vs: yes surely, for there is no more hartie and vnfayned friendship among men in our dayes, then is betweene the hauke and the bird, when either of them is taken, the other reioyseth. This is the cause that men are no more accompted after wealth fayleth, friendship withdraweth when they stand in most neede, and least pitie is in the greatest extremitie. Euery tree is greene in the Spring, euery bird will sing in sommer, and e­uery false hearted Christian, will faune vppon theyr bretheren in prosperitie, but bee ashamed of theyr want in aduersitie: yea, there neuer wanteth priuie repiners and grudgers, at the wealth and welfare of euery one: for some say it is too much if theyr neigh­bours corne increase, others say it is too little, when they are vexed and troubled by losse of their goodes, and this maketh many medlers in other mens mat­ters, many backbiters for other mens welfare, many enuye that any should haue theyr shares as good as themselues, like him in the Gospell, whose eye was euill because the Lords hand was good, and as all the waues of the sea doe beate vpon the shore, so all the braines of the world doe breathe against the pro­sperous.

2 Secondly, the manner of theyr reioysing must be considered, which the holy Ghost hath set downe in these words, Blessed be the Lord: wherein they testi­fye [Page 279] perfect ioy both to the Lord by praysing him and giuing thankes; and also to Naomi, vnto whome nothing could be more acceptable, then to heare the name of God to be blessed for her sake. To blesse in the scripture whensoeuer it is referred to God, signi­fieth to prayse or to giue thankes: as when Zachary sayth, Blessed be the Lord God of Israell,Luc. 1.68. for he hath visited and redeemed his people; that is, Praysed be the Lord God of Israell.2. Cor. 1.3. Likewise the Apostle Paule sayth, Blessed be God the Father of our Lord Iesus Christ, the father of mercyes, and the God of all con­solation, that is, praysed be God. And in another place he sayth, If thou blesse with the spirit, how shall he that occupieth the roome of the vnlearned,1. Cor. 14.16. say Amen to thy thanksgiuing, that is, if thou giue thanks with the spirit. In this place it is of the first sence, as if these women had sayd, We prayse thee O God, that thou hast looked on the misery of Naomi, and hast reserued her a kinseman, by whome the name of the dead might be raysed vpon the inheri­tance, and his owne honor continued in Gods people. By the which we are taught what manner of ioy the faithfull are to haue for their bretheren, namely, such as may redound to the prayse of God, according to the saying of the Apostle, that he which reioyseth,1. Cor. 1.3 [...] must reioyse in the Lord: for as bodily exercise pro­fiteth little, so carnall ioy profiteth lesse, such as is the framing of vayne songs, giuing ouer our la­bours, and to reioyse in pastimes, and such as is v­sed in ringing of bells, and the like sort, being one­ly for man and not for God. Therefore heere wee haue an excellent manner of reioysing, when God is glorifyed by our mirth.Exod. 15. Thus we reade Moses and Aaron with theyr sister Miriam did, after they came out of Aegypt.Iud. 5. 1. Sam. 18.5 Thus did Deborah and Barach af­ter the victory against Sisera. Thus did the women after the victory of Saule and Dauid, when they came from the slaughter of the Philistins. Thus did Zachary when his tongue was restored vnto him.Luc. 1.68. Thus did the children of Ierusalem cry when Christ [Page 280] came riding vpon the Asse.Luc. 19.38. Thus doe the faithfull re­ioyse after the destruction of Rome and Antichrist, singing,Reue. 19.1.2. Praysed be God, saluation and honour and glory and power to our Lord God:Reue. 19.5. And the Lord cryeth out of heauen vnto vs, Prayse the Lord all ye his seruants, and whosoeuer feare him both small and great. Therfore beloued, seing it becommeth the iust to be thankefull, let vs prayse the Lord both euening and morning, and let vs not see a sparrow to light on the ground, without some prayse to God, by whose proui­dence all things are gouerned, by whose will all things are ordered, for whose glory are all things appointed; that we should euermore giue thanks to him that sit­teth on the highest heauens, and ruleth the mightiest princes, appointing the measure for the sea, and cal­ling the whole world to iudgement, in whose presence is light and life for euermore.

3 Thirdly, the matter of their thanksgiuing, must be considered, for they prayse God, because he had kept a kinsman aliue for Naomi, whose name should be con­tinued in the people of God; so that in plaine words they commend the kindnes of God, because he had so prouided for this godly Naomi, as she might be com­forted by his meanes, and his name continued by her daughter, and all three eased by this one childe. By the which we are taught these two profitable lessons: first, that we must magnify God for the life of our friends; so doe these Iewes for the life of Bohaz, by whome the Lord brought such great comfort to both these destitute and desolate widdowes, for as we are sorry for their death, when it is too late, so must we be thankefull for their life, when yet they are with vs: the sonne for the life of his father, and the father for the sonne, the wife for her husband, and the husband for his wife, the seruant for his maister, the subiects for their prince, the people for their teachers, and ye daugh­ters for their mother. There are few of these but they bring much benefit vnto vs, and no small comfort doth arise by their presence, which we shall better perceiue when we want them, then now we enioy them, and for [Page 281] these the Apostle also willeth vs to pray,1. Tim. 2.1. and one cause of these two miracles vpon Lazarus and Dorcas, was that their life might bee prolonged with the church of God, and more kindnes shewed to their godly frendes:Ioh. 11. Act. 9. Secondly, by this all those that are able to bestowe any kindnesse vpon other, are taught their duties to their owne kindred, that especially they bee carefull for the reliefe of their pouertie, the maintaynance of their dig­nitie, the preseruation of their honesty, & the nouri­shing of their own flesh, for vnto that end hath ye Lord encreased their substance, continued their name, pro­longed their daye, and aduanced their seates, that they may be more able to do for their poore brethren which are commended to them by the Lorde, committed by the worlde, & compelled by nature, which are bone of their bone, and flesh of their flesh, that they might bee maintayned as your owne selues: When Dauid was made king he aduanced his sisters sons & his kinsemen: when Saule was king, he aduanced Abner and other his frends; and wee knowe that many of Christes Apostles were his kinsmen: vnto the which end Paule exhorteth,1. Tim. 5.16 that poore widdowes be prouided for by their frendes, that the Church be not charged with them. This con­demneth the forgetfulnesse of many in our age, which being in wealth, will scant acknowledge their poore kindred, whereby they shew themselues like vnnaturall beasts, as if the Lord were not able to bring thē down to ye footstool in the place of the other, yt they might cry and not be heard.

And this shall] In this verse is the second part of their ioy, in so much as now Ruth hath brought forth a son, it is better to Naomi then seuen sonnes, for seuen is ta­ken for many, & not for any definite number, as when Dauid saith, that he prayseth God seuen times a day, yt is many times euery day. Also they protest in this verse,Psal. 119.164. that it reioyceth them to see Naomi so comforted with the birth of this childe, as that now her life is restored, whereas before it was dying like an old stubble, which had no greene twigges vpon it; but nowe this one be­ing shoote forth, shee reuiueth and gathereth comfort [Page 282] in her olde yeares.

By this wee see the duetie of parentes, which is to re­ioyce when their children encrease, and they see their childrens children: these Iewish women no doubt but spake by the experience of their owne dayes, that as a woman, lying at the point of death, being recouered, is ioyful & thankeful for the same: euen so old persons haue newe liues in their childrens children: for which cause they ought to be thankeful to the Lorde: for the comfort of their children, who may likewise reioyce whē they see their parentes delight in their ofspring. Thus no doubt but Abraham did when he saw Esau and Ia­cob his sonne Isaackes children, being borne about fif­teene yeares before his death: this did Iacob when hee sawe Manasseh and Ephraim his sonne Iosephes children,Gen. 48.10.11. kissing and imbracing them, and saying, I had not thought to see thy face any more, but the Lord hath let me see thy seed and posterity, as if he had said, I thanke God for seeing thee, but I reioyce that I see thy children also. And truely, this I am sure wil godly a­ged parentes do, who haue these for their examples, of faith & conuersation that they might with more thank­fulnes prayse the Lorde who letteth them see their chil­drens children, & with greater comfort reioyce in them, that were born of their owne bodyes, but with greatest ioy and most willing mindes commend their withered age, and all worne yeares to the hands of the Lord, who hath multiplyed their seede in this life, and will glorifie themselues in the life to come:

Nowe let vs giue prayse to God.

The end of the fifteenth Lecture.

The sixteenth Lecture.

Chap. 4. ver. 16.17.

16 And Naomi tooke the childe and laid it in her lappe, & became nurse vnto it.

17 And the women her neighbours gaue it a name, saying, there is a childe borne to Naomi, and called the name thereof Obed: the same was the father of Ishai the fa­ther of Dauid.

IN the former wordes wee hearde the last Sabboath, the prayer and thankes giuing of the people, or the women of Bethlehem, for the birth of this son of Bohaz, and the comfort of Naomi: but now in these words the holy ghost proceedeth to the education and cir­cumcision of the childe in these two verses: wherein the holy Ghost deliuereth vnto vs these thinges: first that Naomi tooke the care of the education of this childe verse 16. Secondly, the naming of the child by the neigh­bours, the women of Bethlehem, which they gaue vn­to it by occasion of their owne wordes, when they saide in the 15. verse, that he should cherish her, namely Na­omi, and therefore they call him Hobed, which signifi­eth seruing; thereby signifying, that he shoulde serue for the comfort of Naomi: of these parts let vs briefly speak in order, as the spirite of God shall giue vtterance and the time permit.

And Naomi tooke the child] After the mercy of God in the blessing of Ruth with a sonne, who was the one­ly heyre vnto the house of Elimelech, the husbande of Naomi, which brought no small ioy to the old woman, to see her name and the name of her family reuiued in the birth of this sonne, when it was vtterly decayed in the sight of the worlde, for she was olde & a straunger in Moab, and had no hope of any moe children, neither [Page 284] was it likely that her daughters in lawe (their husbandes being deade) woulde returne from their countrey and kindred vnto a straunge people, with whom they had smal acquaintance, euen none at all, Naomi their mo­ther in lawe excepted, so that the hope of her posteritie being buried in Moab, the life of her family must needs decay in Bethlehem. Therefore her returne to her owne countrey was a fauour of God vnto her, and raysing vp the minde of Ruth to bee partaker of her iourney, and companion in her trauaile, was an especiall comfort to her wearied age, but prouiding so honourable a mar­riage for her, and making her so fruitfull a wife in short time, was the life of Naomies death the renewing of her family, the restoring of her hope, and the resurrection of her dead sonnes, for the continuance of their names in the gate of their places: and therefore she like a ioyfull and thankfull grandmother for discharge of her consci­ence, loue of the infant, & ease of her daughter; becom­meth a fellow nurse for the better educatiō of the child: out of the which we note.

First, that as we haue heard how the miseries of Naomi were cast vpon her together, so now the mercies of God are multiplyed in the same in greater measure: For then her wo was begunne by the death of her hus­bande, continued through her long dwelling with the wicked Moabites, and ripened through the death of her two sonnes: so now it falleth againe, as the darkenesse departeth at the dawning of the day, and giueth place to the light of the Sunne, so her miseries are repealed, first with the louing and constant felowshippe of her daughter in law Ruth, who was as a carefull husbande to her, in labouring for her liuing, and a blessed childe to increase her posterity: Againe, she now was in quy­et dwelling among the people of God, enioying the company of the faithfull, and the fellowshippe of her frendes: moreouer her posterity is restored in the fruit­fulnesse of Ruth, and she, euen she herselfe liueth to see the day when al this falleth vpon her, to the endles com­fort of her withered age, and present prayse of the name of God. Thus we see it a righteous thing with God, [Page 285] first to wound and then to heale; first to strike and then to stroke: first to cast downe, and then to lift vp: for this is certainely the cuppe of all the faithfull, that they must taste of many bitter afflictions, before they come to the possession of eternall blessednesse, yea of worldly misery, they must sustayne some crosse, before they can be thankefull enough for that which they quietly inioy. So wee reade of Iob, howe in one day hee had his corne burnte, his cattell stolne, and his children slaine:Iob. 1.14.15.16.17. & 42.12.13. this was bitter vnto him for many dayes, yet in the ende he was restored two for one, and sawe more sonnes and more beautifull daughters, yea his childrens children to his vnspeakable comfort: The like may be said of innocent Ioseph, he was rebuked by his father,Gen. 37.10.11. hated & solde by his brethren, imprisoned by his maister, forgot­ten by Pharaohes butler, all these were no small discou­ragements to so young a man, yet in the ende hee was aduaunced to the highest steppe of honour as a recom­pense for all the tribulations he had endured. I may also adde this of Dauid being persecuted by Saule, betrayed by the inhabitantes of Keilah, driuen to the Philistines his sworne enemies, to craue a dwelling of them, seeing many martired for his sake, in the ende had the possessi­on of the kingdome of Iudah, and after of Israel, which was the gift of the Lorde, the rewarde of his afflictions and his religion. By the which wee may see the hope of the godly: not that which they seele, but that which they may lawfully look for, the ease of their paines, ye re­medy of their griefe, the comfort of their troubles, and the end of their miserie to be speedy redresse, if with pa­tience they looke and wait for the pleasure of the Lord: Therefore the godly say with Dauid, if ten thousande compasse them rounde about, they will not be afraide, for the Lorde is the eye witnesse of all their miseries: the hot furnace of Babilon feareth them not: the Lions den cannot driue them to dishonour God, if flames of fire consume their bodies to ashes, the dartes of Sathan pierce theyr soules to the quicke, the reproches of the worlde destroy their names, and the enemies of God spoyle their substance, yet they are not left destitute, for [Page 286] their faith ouercommeth the world, their patience, all their afflictions, and their loue of God their desire of earthly prosperitie. All which, caused the Apostle to say,Heb. 6.19. that hope was the anchor of the soule, meaning that as the anchor stayeth the shippe in the middest of all the waues, though they be neuer so great and huge: in like manner the hope of the godly keepeth them in the barke of Christes Church, among the thousandes of worldly tribulations: For Dauid saith, great are the troubles of the righteous: for the Lorde deliue­reth out of all, as if hee had saide, the righteous and godly are afflicted to this ende, that the Lorde might shewe his power in their deliueraunce: And in another place hee complayning of his sufferinges, & the sorrowe of his soule: yet concludeth with this figurative speeche: Why art thou so sadde O my soule,Psal. 13.1. & 43.7. and why art thou cast downe within me, trust still in the Lorde, for by him I haue deliuerance a­gainst all my paines and griefe. Euen so doe I say to all my poore brethren in the worlde: why are you so sad, if you want mayntenance, the earth is the Lords: If frendshippe, the hartes of kinges are in his handes, as the riuers of waters: if libertie, hee can breake a­sunder the iron gates, and deliuer the prisoners from their tormentors: if health, in his presence there is ioy and life for euermore: if children, hee maketh the barren woman to bring forth many children: if apparell, hee clothed the Lillies aboue the royalty of Salomon: if meate, hee can multiply the leasse morselles into the greatest measures: and finally, if defence, hee giueth his royall Aungelles charge ouer the poorest of the godly, that the violence of princes, and the force of the Deuill him selfe shall neuer go beyond the decree & purpose of the Lorde? Therefore if grypes of griefe, and tormentes of sor­rowe doe lodge with vs all the night, yet ioy shall come in the morning, when the poore shall be re­stored, the sicke recouered, the sorrowfull com­forted, the faithfull rewarded, and the wicked eternally plagued.

[Page 287]Secondly, by this verse wee also gather a worthy exam­ple of a godly grandmother, which for the ease of her daughter, the loue of the infant, and the thankefulnes shee owed to God, shee became a fellowe nurse vn­to this younge sonne of Bohaz: for although the wordes of the Scripture bee these, that shee became nurse vnto the childe; yet the meaning is not, that shee tooke it from the mother, but that her tender care ouer it was such, that during the weakenes of Ruth, and absence of his mother, shee layde it in her lappe, and was as carefull for it, as any nurse that was hy­red to that duety: for Naomi coulde not bee a nurse in these olde dayes of hers, without husband or milke: which we know is the chiefest nourishment for younge children, and therefore a nurse in this place, is taken for one that had a great care to procure the welfare & ease of the child.

By the which wee note another duety of aged pa­rentes, which liue to see theyr childrens children, namely that they bee as nurses vnto them, to be as carefull for them as theyr owne, for therefore the Lord suffereth them to see the increase of their seede, that they might couer and nourishe it in their owne pre­sence. For this cause wee may reade, that the sonnes of Manasses, and his sonnes sonnes were brought vp on the knees of Ioseph theyr great grand-father,Gen. 50.23. for this laying in the lappe or on the knee, signifieth a most tender care ouer the infantes, that they be al­waies not onely in the presence, but also in the handes of their grande parentes, as Rahell when shee gaue her maide Bilha vnto Iacob, and saide, that shee might bring foorth vpon her knees: that is,Gen. 10.3. shee woulde bee as carefull in the nourishment of them, as if they were her owne. Then by this they are taught their dutyes, vppon whome the Lorde hath vouchsafed to bestowe this blessinge, that they see theyr childrens children; namely, that it is requy­red at theyr handes, that they prouide for theyr e­ducation, good instruction and bringing vp: for they may say as Laban said to his daughters children, yt they [Page 288] are their owne, and therefore the care of the bringing vp dependeth vpon them: wee see the little twigges at the toppe to bee nourished as well by the roote, as the bowes that growe out of the bodie of the tree, euen so grand-parentes prouide as well for the mayntenaunce of their childrens issue, as for their owne: so that in all kindnesse they must bee intreated, in all wisedome bee instructed, with all carefulnes be corrected, & with all religion be gouerned: for alas if the twigges fayle, there can be no fruit, and if your seed be corrupt, there wil come but a hard haruest, so if your childrens childrē be not ouerseene by you that are parentes and rulers of both, your name will decay, your family die, & your posteritie be vtterly forgotten.

Thirdely, in this place we may profitably enquire, about the nursing of children, seeing Naomie is said to be the nurse of this childe of Ruth: Whether it be law­full at all to put out children to nurse from their owne mother, or whether the care of parentes be not to bring vp their childrē in their infancy, in their owne persons or presence, or els commit the tuition of thē to other. Vnto the first question I aunswere, that euery woman being in health of bodie and minde, is bound by the word of God to nurse her owne children, and the reasons for the confirmation hereof are these, first because the Lord in the creation of their bodyes, hath giuen to euery wo­man breastes which are the meanes whereby children sucke their nourishment: and therefore eyther the Lord created their breastes in vaine, or els they sinne, if they set them not to worke: if any say, that the Lorde did giue the breasts not for any necessity that they are boūd so to doe, but that they might bee furnished with the meanes if they had the pleasure to do it, to whom I an­swere by the like example, the Lorde hath giuen to e­uery one handes to worke, eyes to see, eares to heare and tongues to speake; is it in the choise of men, to cut of their handes, to pull out their eyes, to stoppe vp their eares and to keep their tongues in silence all their life, & neuer vse them, as many women doe their naturall breastes: I thinke not, for if they shoulde, they must [Page 289] deface the workemanship of God; dismember their own bodyes, and murther the parts of mankinde: There­fore as the Lorde hath giuen to euery one handes, eue­ry one must worke, or els he is accursed, vnlesse they wil be idols: of whom Dauid speaketh, they haue hands & handle not, eyes and see not, eares and heare not, feete and walke not, noses and smell not, and such are wo­men that haue plentifull breastes, and yet giue no suck. Secondly, the example of all the godly confirme it, as we see in Sarah, which nursed her sonne Isaacke:Gen. 21.7. Exod. 2.8.9 Iud. 13.4.24. Cant. 8.1. in the mother of Moyses, which was careful that her childe should bee nursed by no other then her selfe: in Ma­noahs wife the mother of Sampson: so did Bath shebah the mother of king Salomon, being a queene in Israel the wife of king Dauid; yet she thought it her duety to take her owne child and nurse it:1 Sam. 1.23 Luc. 1.80. Luc. 2.7 Psal. 22.9 I will speake nothing of Hannah, of Elizabeth the wife of Zachary and mo­ther of Iohn Baptist: of the virgin Mary, which gaue sucke to the Lord of glory, Iesus Christ her sauiour: and of the mother of Dauid, all which are as patternes of naturall affection, for all the godly women in the world to imitate, and what blessing was powred vpon their children, who knoweth not: Therefore eyther women must follow their godly examples, or shew some char­ter of their libertie aboue these, or proclaime open diso­bedience to God, and the godly, because they swarue from his holy worde, and their most pure and worthy examples: but it is better to obey God then men, and to be ruled by the troublesome liues of the faithful, then by the peaceable, and pleasant deuises of all the gentle­women in the worlde whatsoeuer.

Thirdely,Rom. [...].30. it is a signe of the wante of loue and naturall affection in the parentes (as the Apostle spea­keth) when the mothers doe not bestowe the labour to giue their owne children their naturall milke: for if they had the same naturall feeling of theyr duties to their children, they coulde not (hauing no occasion) commit the nourishing of their children to straungers, who can neuer bee so inwardely kinde to the infantes, as the mothers eyther are or ought to bee: therefore al­though [Page 290] though they pretende a kinde of sorrowe for their chil­drens absence or departing from them, yet it is like the lamentation of Esau, which wept when hee could not get the blessing, whereas he solde it before, and was the onely cause of his owne reprobation: so women weepe at the departure of their children: whereas it ly­eth in their owne power to keepe them in their owne possession, and more thankefull woulde the chylde bee in his hearte to his mother; if shee had bestowed the labour to nurse him.

Fourthly, it is not so naturall for the chylde to bee nursed where hee was not borne, for the same body whereof hee had his being, is most fitte for his feeding, as wee see a plant doeth best prosper when it is grafted where it sprunge vp first of all, then being remoued into another grounde, so the bodies of children doe growe more freely, and like mote cheerefully with their owne mothers milke, then with all the worlde beside, and the auncientest Phisitians say, that it were also better for the mothers if they gaue themselues to this labour, therefore they doe but hinder their owne infantes borne of their owne bodyes, and as it were keepe them from their naturall welfare, when they giue them to bee made another nature, which is by their nursing and feeding: These causes and more also being duely and carefully considered, you shall fynde it a greater sinne, to giue your children to other to bee nursed, then heretofore you conceyued of it, so that you must for this one thing, condemne the vse of your breastes, (which were the creation of God, and the practise of the auncient godly women, which were euery way as noble as any aliue) forsake the tender loue that annother ought to beare to hir innocente babe, bring your childrens bodyes to a seconde, yea, a contrary disposition and complexion, and stoppe vp the plentifull conduytes of streaming milke in your breastes, to the losse and hinderaunce of your owne health: Therefore if any haue any power to performe this naturall duety to theyr children, let them practise it: for all the carnall reasons of the worlde, must not [Page 291] preuayle agaynst the least collection of the worde of God. But some will say, admit that any through negligence doe put their children to bee nursed of o­ther, doeth the faulte onely rest in the parentes, and nothing in the nurse? to whome I aunswere, if it bee vnlawfull for the parentes to giue, it is also vnlawful for the nurse to take: so that whatsoeuer is said against the one, may also bee brought against the other. But in causes of weakenesse in the woman, daunger to the childe, or sicknesse in eyther of both; it is not onely a duety of necessity, but of conscience, to nourish and cherish the children of other.

Therefore although the mothers had the nursing of their children, yet there were others also like peti-nur­ses, which had some especiall care in the keeping of the children, as we may read of the nurse of Rebecca,Gen. 24.59. which was the true vse of nurses for the ease of the mother to take the custody of the children in all thinges, saue onely in giuing them sucke, and therefore is it, that wee may reade in auncient histories, that one childe had many nurses, that is, many to attende the welfare and nourishment of the infant: of this sort was Naomi at this present, who tooke vpon her some care of this sonne of Bohaz, that they both might bee more diligent for the education thereof. Now for the other question, whether it bee lawfull for the parentes during all the time of the infancy thereof, if the mother be not able to giue it sucke, to commit their chyldren to other to be brought vp: I aunswere, that euery man and wo­man are bounde to see their childrens first instruction, that is, if it bee possible to haue them in their keeping at their first entraunce into knowledge, and when they are first of all capable of any goodnesse. So wee reade Isaacke remayned with his father Abraham in the time of infancy,Gen. 21. 12 13 & 42, 4 2. King. 11 2.3 when God commaunded Ismaell to bee cast out: so Iacob kept little Beniamin with him: ney­ther would he depart from him vnto any, til Simeon was bound in Egipt: so we read of the king Ioash, whom his aunt Iehoshebah hid from ye rage of Athaliah, who was [Page 292] brought vp in the house of her husbande Iehoiadah, where hee was most worthely instructed in the feare of the Lorde: so wee reade our sauiour Christ kept till he was twelue yeares olde, with his mother and supposed father, and after he had beene at Ierusalem, hee was o­bedient to them till the yeare of his preaching, which was when hee came to the age of thirtie yeares. There­fore the conclusion af all this is, that neyther the nur­sing nor instruction of our children must be deferred to other, at the least so as wee seeme not but to bee many wayes as carefull for them, as if they were in our pre­sence, to be euermore mindfull for the wealth of their bodyes, and health of their soules.

Fourthly, and lastly, by these wordes wee may ga­ther, how great and excellent is this worke, the bringing vp of children, for which the Lorde hath expressed in his worde, that it is required that many shoulde bee ap­plyed, for in this place we see Naomi and Ruth bestow their labours for the education of this new borne babe: and we haue heard that Rebecca had a nurse that came with her from her fathers house to the lande where A­braham dwelt; which signifieth vnto vs, that neyther their infancy can bee vnfedde, nor their youth vnruled; for this is not so base a worke as many thinke it, that one is enough, if not too much to take the care of their children, for wee knowe they are easily drawne to ma­ny inconueniences, neyther can the parentes bee pre­sent to foresee all, but if any bee helpers in this buisi­nes, their care is much eased, the children lesse endan­gered, theyr welfare better prouided, and the parentes dutie better discharged, Euery flocke hath a keeper be­side the owner, euery garden hath a dresser, beside the mayster: and if it be possible, let euery childe haue an ouerseer beside the parentes, for alas the silly infante is soone cast into the fire, falleth into the water, ouer­turned with the wind, and euery beast is ready to work his destruction: all which may bee wisely preuented, though not with the presence, yet with the counsel and care of the parents, by prouiding such carefull persons to be their guides, as may also defend them when they [Page 293] are absent.

And the women her neighbours] In this verse is the se­conde parte which concerneth the naming of the child, where the holy Ghost doeth declare vnto vs the persons that named the childe to be the women of Bethlehem, the neyghbours of Naomi, which no doubt was then giuen to the childe, at the eyght day which was the cir­cumcision, according as wee see in the history of Iohn Baptist, after the law of the Lorde, calling him by the name of Obed, which signifieth seruing, or a seruant; shewing howe hee should serue for the comfort of Nao­mi, Boaz and his mother.

By this wee first of all note and obserue, that it is the duty of the faithfull to be helpers one to another in the seruice of God, and admonition of their dutyes: for here the childe being circumcised, was accompanyed with many godly women, whose deuise they vsed, and followed in the naming of the childe. Indeed we may often read that the parents gaue names to their children, sometimes the fathers, sometime the mothers, & some­times the Lorde himselfe, as in many persons wee may perceyue: but wee neuer reade that the people were so kinde to helpe in this matter, and to further the duty of any godly minded, (onely this place excepted) so that these women are a most godly example for all the faith­full to beholde, how they must further, and helpe one another in the cause of religion: For the naming of children in olde time was very excellent, when they were carefull by their earthly and outwarde tytles to admonish them of their inwarde and heauenly duties. And that which these did in this one, must wee doe also in all other duties, to draw more and more to the loue of religion: as wee reade the Apostles did one another, when they came to the first knowledge of the Messiah: for as a little leuen seasoneth a whole lumpe, euen so a fewe godly personnes may drawe a great many to re­ligion. Therefore this one dutie of all other belongeth to the flocke of Christ, that they helpe one another in the workes of Christianity. When the ruler of the Temple his daughter was sicke, for the little childe hee [Page 294] went to our sauiour, by which meanes he recouered her life, this was the duetie of a godly father: when the sicke man of the palsie coulde not come to Christ, foure of his neighbours brought him to his presence, and the Lord forgaue him: this was charity and the duety of neighbours: When Dorcas was deade, the women sent for Peter, who being come, she was restored to life. And thus parents must helpe forwarde their children, neighbours, their fellowes, and euery man one another: if they want knowledge, let vs teach them knowledge out of the pure worde of God: if they cannot pray, let vs pray with them, and for them, to the almighty God; if they trauayle to heare the word, let vs trauaile with them to encourage their carefulnes: But of this matter wee haue often spoken: Now let vs giue prayse to God.

The end of the sixteenth Lecture.

The seuenteenth Lecture.

Chap. 4. ver. 18.19.20.21, 22

18 These are the generations of Pharez: Pharez begat Chetzron.

19 Chetzron begate Ram: Ram begate Hamminnadab:

20 Hamminadab begate Naschon: Naschon begate Salmā.

21 Salman begate Bohaz: Bohaz begate Hobed.

22 Hobed begate Ishai, Ishai begate Dauid.

NOwe by the mercifull kindnes of the Lorde we are come to the last part of this history & the conclusion of this Chapter, where the holy Ghost describeth vnto vs, the kindred of Boaz, euen all the generations, frō Pha­rez to king Dauid: shewing vnto vs the increase of these Iewes, from their dwelling in the land of Canaan, [Page 295] before they went into Egipt vntill the time that Dauid was annointed and appointed king in Israell: we may, for the easier handling of these wordes, deuide them in­to these two partes: The first is, those persons that were the progenitours, auncestors or fathers of Bohaz, in the ver. 18. 19 & 20. which are set downe to be Pharez the first, Chetzron the second, Ram ye third, Hamminadab the fourth, Naschon the fift, and Salman the sixte, who was the immediate and naturall father of Bohaz. The second parte is the progeny, of spring and children of Bohaz, which succeeded him; first Hobed: secondly, Ishai, and thirdely Dauid the king. Of these parts and persons, let vs briefly speake, so much as serueth for the exposition of the Scripture, and the satisfying of the tyme, through the assistaunce and help of the spirite of God.

These are the generations] Now that the holy Ghost had declared vnto vs this history of Ruth, though brief­ly and in a fewe words, yet in ample and large circum­stances, for the vnderstanding of his minde: at the ende hereof hee annexeth the kindred of the personnes, whome it chiefly concerneth, that he might shew vnto vs, that they were no meane or base persons for whom this history was compiled, but such as descended of the noblest family in all ye world; who were the appoin­ted fathers of many kinges, and that which is most of all, the persons, of whose seede our sauiour Iesus Christ tooke the beginning and substaunce of his humane na­ture. And therefore in this place wee must declare the causes that moued the holy Ghost to be so careful in the rehearsing of the genealogies of the fathers; for we must not imagine [...], that hee mustereth not the names of those auncient persons, to worke any wonder in our mindes at the recitall of them, or that the scripture coulde haue beene perfecte without the seuerall generations therein described: but wee must knowe that there were dyuers necessary and waighty causes, by the iudge­ment of the auncientest and most approued wryters, which moued the Spirite of God to intersert these ge­nealogies.

[Page 296]First therefore according to the condition of all man­kinde, there is equally described, the generations both of the godly and vngodly in the scriptures, for this cause to shewe the multiplycation of mankinde: of this sort are the generations of Adam, Seth and Cain reported by Moses,Gen. 5. that hearing the number of man­kinde so quickely multiplyed, wee might the more earnestly giue prayse vnto God: Agayne the genea­logies of the sonnes of Noah are described vnto vs, to shewe the replenishing of the earth, the destruction of countryes,Gen. 10. and the restoring of the worlde: But to come neerer vnto the matter wee must take this for a generall rule that the genealogies of the wicked are re­ported in the scripture for to shewe the blessing and loue of God vpon the godly and righteous men: as for example, the Lorde reckoneth vp the posterity of Ismaell,Gen. 25.13.16. the sonne of the bonde woman, shewing vs howe great a people hee became, and howe many Dukes or princes proceeded out of his loynes; to shewe vnto vs the promise and couenant which hee made to his father Abraham, that hee shoulde bee a great people, was fulfilled, and this serued to magni­fy and exalt the name of godly Abraham:Gen. 21.13. We read that the Lorde bestoweth a great genealogie vppon wicked Esau or Edom,Gen. 36. numbring or reckoning vp his sonnes, and his sonnes sonnes, his kingdome and the kinges of his seede that raigned after him, for no other ende but to report and to manifest the bles­sing vppon godly Isaacke and Rebecca his parentes, according to the oracle that hee gaue to his mother, when shee demaunded and enquired the cause of the strugling or striuing in her wombe. The like may bee saide of godlesse Cham for Noah his fathers sake,Gen. 25.23. of the sonnes of Iacob for Israels sake, of Ephraim and Manasses for Iosephes sake. By the which we gather and note this excellent doctrine, that if the wicked haue any good, it is for the sake of their godly and righteous parentes or frendes: Wee see they should not haue so much as a name in the booke of God, were it not for the cause of the righteous and godly: [Page 297] we reade that when the Sodomites were ouercome in warre, their people lead captiues,Gen. 14.16. and their goods spoy­led by the company of Cedorlahomer, then for Lots sake, the Lord stirred vp Abraham, and armed him with men and courage, who wonne the victory, reco­uered the spoyle, brought backe the prisoners, restored their goods, and gaue them all libertie, for godly Lots sake, who was shortly after despised by them, but they for their wickednes were burned in brimstone, when righteous Lot was deliuered from them. If Ioseph had not beene, they had had no corne in Egipt. If Moses had not beene, the Lord had often destroyed the Israe­lites while they wandered and wauered in the wilder­nes. For Iacobs sake, the Lord increased the flocks of Laban; For Iosephs sake he blessed the affaires of Poti­phar; for Paules sake he saued all them that suffered shipwracke at Myletum. Euen so also he blessed the house of Obed-edomi, because the arke was kept there­in, and at this day giueth greatest peace to those Coun­treys, where his Gospell is promoted. Let the atheists thinke if there were none that feared God, they should quickly be condemned, let the drunkards know, if there were not some temperate persons, their bodies should be quickly consumed, let the couetous wret­ches assure themselues, if there were not some liberall men, their owne goods would turne to their death, let the profaners of sabbaoths remember, that if there were not some sanctifiers thereof, their delightfull va­nities would long agoe haue wrought their sorrowfull destinies, let the contentious plaintifes be certified, that if there were not some peaceable Christians a­mong them, their wealth had long agoe beene wa­sted: for the prayers of the faithfull are like the walled Cities against the rage of enemies, to keepe the ven­geance of the Lord from falling vpon vs: as the bloud of the Lamb spotted vpon the posts of the Israelites houses, caused the angell to passe by them, when all the first bornè in Egipt were slaine, euen so the bloud of the lambe of God, which is shead in the hearts of the godly, maketh his messengers of death to depart [Page 298] from our countrey and kingdome. If there were not a remnaunt among vs that are in league with the Lord that dayly are the hearers of his word, the be­seechers for his mercy, and as the ambassadours of peace to disswade him from punishing our contempt of his word with condemnation, our abuse of his creatures into pining famine, our wantonnes in peace into lamentable warres, our riotous liues in­to forraine captiuitye, and our pampered bodyes, to the slaughter of the sword. You, euen you, that blas­pheme the name of God, if there were not a num­ber that reprooue your abhominations, the heauens would raigne downe stones to reuenge your accur­sed tongues: you, euen you, that spend the Sabbaoths in dauncing and playing, if there were not a company that refraine your pollutions, you had beene cut off from your pleasure with some fearefull death, be­fore you had passed thus many dayes of securitie: you, euen you, that thinke the preaching of the Gospell like the voyce of one that singeth, whereunto you owe no more obedience, then eare-seruice: if there were not a remnant that heard the word of power, which they beleeue is able to saue their soules, you had beene many yeares since, suffering the reward of such impious infidelity. What stayeth the Lord from com­ming to iudgement, but the faithfull and elect com­pany: what keepeth you in your possessions, reuen­news, and lands, but the poore Saincts of God, who are hardly admitted to the tables of your seruants, who prayeth for the increase of your wealth, the pro­speritie of your liues, the feeding of your bodies, and the continuance of your honour, but these despised persons who haue entered a couenaunt for your dayly welfare with the king of heauen and earth. They are the flocke for whose sake you haue your wooll to clothe you, and your milke to feede you; they are the bees, for whose sake you enioy the hony for your de­light, and the hony combe for the pleasure of your meate; they are the birds, which haue builded vp your pallaces and houses of rest, for the defense of [Page 299] your weakenesse; they are the oxen that bring your corne to your barnes, and your store into your gar­ners; they are the beasts, that beare you out of the daungers in safetye, and deliuer your liues from trouble. Finally, there is not a vsurer, but he hath his money for theyr sake; there is not a Gentleman, but hee hath his landes for theyr sake; there is not a Prince but hee hath his Crowne for theyr sake; there is not a rich man, but hee hath his wealth for theyr sake; there is not a Minister but hee prea­cheth for theyr sake, and there shoulde be no peace, prosperitye or plentye, if it were not for them, for the Angels are theyr seruaunts, the earth is theyr mayntenaunce, and heauen is theyr inheritaunce. Be assured therefore beloued, if righteous Lot goe out of Sodome, or godly Noah into his Arke, then fire will fall from heauen, and the depthes will open theyr fountaynes of water to burne and de­stroy the world: euen so if the Lord take away the righteous from among vs, then, euen then presently shall follow the destruction of our countrey, the con­suming of our kingdome, the confusion of the world, and the condemning of the reprobate, and there­fore let vs make much of them, in whome we see any hope of religion, for they are the right heyres of the world, and you that haue their lands, are but ouerseers of their fathers testaments, and therefore shall giue an accompt of your possessions to them when they come to age, and be answerable for euery farthing which you spent not vpon them.

Secondly, another cause of the genealogies, or recitall of generations in the Scriptures, is for the Chronologies or noting of seuerall times, wherein euery worthie thing was done, and how the world grewe in yeares, and the mercy of God in sparing the wicked liues of so many godlesse men, and choo­sing but one family among all the world, with whome hee would establish his couenaunt: for this cause in the genealogie of Adam, we reade how long he and euerie one of his children liued, to shew how long [Page 300] the Lord suffered the wicked before he brought the floud,Gen. 5. and in what age of the world the same ouer­flowed, which by the genealogies there set downe, ap­peareth to be in the yeare of the world one thousand sixe hundred fiftie and sixe, when Noah was sixe hun­dred yeares old. Againe we reade in the genealogie of Sem,Gen. 11. by the supputation of the yeares therein men­tioned, how long after the floud, Abraham was cal­led from his countrey, and receyued the couenaunt of promise, concerning the incarnation of Iesus Christ, and the saluation of the world. The same may be sayd of the often repetition of the age of Abraham, as at his calling,Gen. 12.3. Gen. 17.24. at the time of his circumcision, at the birth of Izaak, and at his death, which giueth a great light to euery part of the scripture, for thereby the occasions of many excellent histories are taken, the darkest pla­ces are opened, the faithfull are confirmed, and the Church of God instructed of her age, of her continu­ance, of her members, and of her condition, which is subiect to many often changes. Sometimes her glory is greater, as in the first age, sometime lesser, as in Abrahams time, sometime afflicted, as the estate of Iacob in Egipt, and all his children testifieth: some­times without any knowne and publique ministery, or offices, as till Aarons dayes, sometime without any ciuill or politique gouernement, as in the time of all the Patriarks, sometime without peace in persecution, as in the time of the Iudges, wherein these persons heere named, liued, and sometime in most flourishing estate, as vnder Dauid, Salomon, Asa, Iosiah, and such like. By the which we gather, that it neuer standeth in one stay, but either increaseth or decreaseth, ebbeth or floweth, riseth or falleth, waxeth or waineth: therefore heerein lyeth the great comfort of the godly euen in these troublesome dayes (but yet the best that euer are to be looked for in this earth) wherein they see the auncient to depart, and new men in theyr roome, one generation commeth, and another goeth, iniquitie aduaunced, coldnes in religion embraced, dissimulation and hipocrisie maintained, warres and [Page 301] persecution threatned to the Gospell, schismes defen­ded, errors inuented, the world blinded, the truth de­clined, godlines defaced, and the Church of God dis­quieted, with a thousand greater calamities, this all the fathers suffered before vs, and this we their chil­dren must also abide; onely heerein let vs reioyse, that we shall be accompted worthy to suffer for Christ, and that our names are written in the kingdome of heauen.

Thirdly and lastly, the especiall cause of this genea­logie,3 and of all the fathers and children of Abraham in one kindred, was for to shew the naturall discent of Christ from Adam, and so foorth vnto the virgin Mary: for seeing he was to be incarnated, it behoued that his parentage should be described from the be­ginning of the world:Luc. 3.23. for this cause Luke the Euan­gelist, gathered togither the seuerall descriptions of all the genealogies pertaining to Christ, throughout all the whole scripture, as a necessary ground of the Gos­pell, to declare the kindred of our Sauiour from the beginning of the world, whereof these persons men­tioned in this place are a part, from whence he tooke them into his number.

Now least any man should thinke, that the birth of Christ should be obscure, and the taking vpon him the flesh of mankinde, should be incertaine, as well to conuince all errours that arose about his humani­tie, as to testifie the nobilitie of his birth, and wor­thines of his parentage, the persons of whome he des­cended, are in many bookes of the scripture seuerally named, and not without great commendation. For this family of Christ had many and speciall blessings, which were the armes of the same, by which it was distinguished from all other. In Adam it had this pro­mise,Gen. 3.15. that the seede of the woman should breake the serpents head; meaning, that Christ which should be borne of a woman, should ouercome the force of the deuill. In Noah it had this promise,Gen. 9.9. that the coue­naunt of God should be established with him and his seede, meaning that his promise which he had made [Page 302] vnto Adam, should be perfourmed in his posteritie, which was for the comming of Christ. This promise was renewed vnto Abraham, vnto Izaak, and vnto Iacob, and most plainely vnto Iudah, the third sonne of Iacob,Gen. 29.10. who was the father and graundfather of this Pharez, that the Scepter shall not depart from Iudah, nor the lawgiuer from betweene his feete, vntill Shiloh come, and the people shall be gathered vnto him:Psal. 132.11 and againe vnto Dauid he swore, that the fruite of his body should sit vpon his Throne, both which promises or prophesies respect the comming 1 and the raigne of Christ. By this then we first of all gather the scope of the whole scripture, namely, that aboue all other it respecteth Iesus Christ the Sonne of God, and Sauiour of the world, the Prince of peace, the mightye King, and the great Counsellour. For this cause, he himselfe speaketh to the Iewes, Search the Scriptures,Iohn. 5.39. for in them you thinke to haue eter­nall life, and they are they that testifye of me. A­gayne,Iohn. 20.31 Iohn speaketh in the end of his Gospell, that the Scripture was written that we might beleeue in Christ.Act. 18.28. And we reade that Apollo did mightely con­found the Iewes, proouing by the Scriptures that Iesus was Christ. But most euident and playne is that of the Disciples going to Emaus,Luc. 24.27. to 46. and Iesus o­uertaking them by the way, it is sayd, that hee be­gan at Moses and all the Prophets, shewing them, that Christ ought so to suffer, and that redempti­on and remission of sinnes, might be preached in his name to all the world. By the which it is most easye to be gathered, and doeth necessarily follow, that the summe, drift, and scope of the Scripture, dependeth vpon Christ. First, because all the god­lie that are named therein, were eyther his Fathers according to the flesh, or else the singuler types prefiguring his person, such was Melchizedeck, Io­seph, Moses, all the Iudges, Samuell, and the Pro­phets, which although they were not of his natu­rall linage, (Melchizedeck excepted) yet they did most liuely represent him, Moses and the Iudges [Page 303] in this, that as they deliuered the people from earth­lye captiuitie, so should hee redeeme them from e­uerlasting calamitye. Samuell and the Prophets in this, that as they instructed the Iewes in the lawe of the Lord, which was giuen by Moses, so Christ shoulde put his lawe in the inwarde partes of the Churche, and teache them the Gospell of trueth, theyr redemption wrought by himselfe, the lawe of righteousnesse, the words of eternall life. Aaron and his fellowes in this, that as they sacrificed for the sinnes of the people with bullocks and beasts, and sprinckled the bloud with hysop for their outward cleansing, so Christ sacrificeth his owne bodye, and cleanseth from sinne, thorough the sprinkling of his owne bloud. Dauid and the Kings in this, that as they ruled the people by theyr temporall lawes conquering theyr enemies, and giuing them rest and worldly honour, so Christ doeth raigne with the spirituall lawe of his word, triumphing ouer hell, death, and sathan, leading captiuitie cap­tiue, ascending vp on high, receyuing gifts for men, deliuering his Church from theyr aduersarye the Deuill, bestowing vppon them spirituall peace and libertye, giuing them the honours of hys Ministe­rie, Word, and Sacraments in this life present, and Crownes of glory in the life to come. Thus if wee looke vpon the Iudges, they shewe vs our redemp­tion. If wee looke vppon the Kings, they shewe vs our saluation. If wee looke vppon the Prophets, they shewe vs our instruction. If wee looke vppon the Priests, they shewe vs our reconciliation, and if wee looke vppon the very names of the fathers of Christ which are described in the old Testament, they teach vs that our names are also described in heauen, and this is the profit we reape by the gene­ration or genealogie of the faithfull, to confirme vnto vs the true humanitie of our Sauiour.

So that heerein most liuely appeareth the digni­tie of the Scriptures, and the maiesty of Christ, one mutually looking on another, as the sunne doeth [Page 304] the starres, and the starres the sunne, for as the excel­lencie of the sunne appeareth by the glory of the starres, to whome it giueth light, so the maiesty of Christ is manifest by the scriptures, to whome he giueth credit: On the other side, as the glory of the starres is magnified because it is the light of the sunne, so the credit of the scriptures is exalted, because they concerne the Sonne of God. If the doings of earthly men be but paynted in some pamphlets, tragedies, or bookes of Chronicles, we accompt them famous, be­cause their actions are commended in print, what shall we then say of the Sonne of God, whose workes excell the worthiest enterprises of all the world togi­ther, and are recorded by the holy Ghost, the eternall God of trueth, thoroughout all the sacred bookes of his eternall word, farre aboue the credit of worldly commendations, is not his maiesty incomparable? Do we buy the bookes of earthly mens deuises, to reade the fayned and doubtfull aduentures of Princes long since in their graues, and shall we suffer this booke of the heauenly stratagemes of our Sauiour lye asleepe in the shops? Compare their worthines togi­ther, you shall finde the difference as great, as is be­tweene the light of the sunne, and a little rotten wood glistering in the darke. They ouercame some worldly Princes, but he ouercame the Prince of the whole world: they thorough a multitude of earthly souldi­ours, but he thorough himselfe alone an infinite num­ber of infernall powers: they inuented politique lawes for their peaceable gouernment, but he giueth spiri­tuall precepts, and ruleth by them the hearts of men himselfe: they had the heads of many noble persons vncouered at their presence, but he hath the tongues and knees of all them in heauen, in earth, and vnder the earth, bowing vnto him, yea, the Angels do him reuerence, for he is their head: they prepared names of Ships to cut the seas, but he could commaund the waters to beare him vp when he walked vpon them: they had their glory in gold, siluer, pretious stones, and soft apparell, but he being on earth, had his coun­tenance [Page 305] like the brightnes of the sun, & his garments as white as the light; they could digge in the earth to find treasures for their maintainance;Mat. 17.2. but he comman­ded the fishes of the sea to render him his want: they were able vpon infinite charges, to keepe great fami­lies: but he without any charge fed fiue thousand men, besides women & children with a few barley loaues & two fishes, and caused much more to be taken vp, then at the first was deuided among them, finally they were able to destroie the bodies of men; but he is able to de­stroy both body and soule, they shewed themselues in outward glorie, but he shall shew himselfe in flaming fire, to render vengeance to all them that haue not o­beyed his Gospell. Therefore here must wee learne the maiestie of Christ euen in the Scriptures, who was promised to these Fathers, appeared in their flesh, satis­fied for our sinnes, to whome all the Scriptures giue witnesse, that he shall be the iudge of Princes, and sub­iects, liuing and dead. Vnto whom wee must giue re­uerence, as to his Maiestie appertaineth, for euen now he beholdeth with what feare we heare his word, with what loue we receiue it, with what hunger we desire it, and with what conscience we will practise it. Oh come let vs kisse the Sonne least he be angrie, let vs wash his feete with the teares of our eyes, and wipe them with the heares of our head. Let vs sue to him, for hee is the Iudge wee are the rebels, hee the Sauiour, and we the slaues. Against him onely haue wee sinned by contem­ning his Maiestie, prophaning his Sabbaothes, blas­pheming his honour, disobeying his Gospell, and trea­ding the pardon of our soules vnder the feete of our pleasures; therefore while we haue time, let vs loue his truth, receiue his Gospell, belieue his word, sanctifie his Sabbaothes, magnifie his name, reuerence his Mi­nisters and repent vs of our sinnes.

Pharez begat Cheizron] Now after the causes of the Genealogies described and the vse of them, gathered out of the word of God and godly writers, wee must proceede to the speciall persons heere mentioned, for whose sake the former hath beene spoken; we shewed [Page 306] you in the beginning that these generations were som of them before Boaz, and some after him, as his chil­dren, and this we must put you againe in mind of, that here is handled the Genealogie of Christ. In the which this seemeth doubtful that he beginneth with Pharez, what should moue him thereunto, seeing (as alreadye wee shewed you) that this Pharez was an incestuous birth: and therefore to common reason, it seemeth much more commendable that hee should haue beene vtterly blot out of the note of these Fathers, or else the Genealogie should haue beene farther repeated as from Abraham to Noah, that so the consideration of his birth might haue bene hindered, thorough the com­panie of other godly Fathers. Vnto which I briefely answere, that for this cause he beginneth at Pharez, for the better vnderstanding of the Prayers of the Elders, in the 12. verse, which desired that the house of Boaz might be like the house of Pharez, whome Thamer beare vnto Iudah, wherefore at the end of this Histo­rie the Author annexeth the description of the house of Pharez and of Boaz, for whom they prayed, vnto the third generation. So that in those daies, most com­mendable was the posteritie of Pharez, for they were ye chief of the tribe of Iudah, because this Pharez was by nature the heire of the birth right of Iudah, because he was the Son of Thamar, the widdow of Iudah his el­dest Son. Againe, the scripture is not wont to couer the faults of the dearest children of God, neither doth the holy Ghost euer conceale the sinnes of the godly. It telleth vs of the drunkennesse of Noah, the incest of Lot, the vnlawfull oath that Ioseph swore to his bre­thren, (by the life of Pharao:) the adulterie of Dauid, the distrust of king Asa, the fellowship that good king Iehosaphat had with wicked Ahab, and Peters de­niall. At all these the spirit of God neuer standeth, but indicteth them of their sinnes, though hee giue them their pardon by Christ. But wee must know farther that the spirite of God so ruled the pen-writers of the Scriptures, that he suffered them not to omit the grie­uous sinnes of themselues their fathers and children: as [Page 307] for example, Leui was the great graund-father of Mo­ses, which was the first writer of the Scripture, yet he setteth downe the curse that the Lorde pronounced by Iacob against him for the slaughter of the Sichemites.Exod. 6.20. Likewise it is held of euerie one that Iob was the wri­ter of his owne Historie,Gen. 49, 7. yet how doth he lay open his owne corruptions, cursing his birth,Iob. 4. accusing God of iniustice, and desiring to pleade with him. Moreouer, Samuel wrote his owne Historie, especially the greatest parte of the first booke, yet he layeth out the corrupti­ons of his Sonnes in the gouernment of the people and how wicked they were, for whose sake the people were driuen to desire a King, the like may bee said of many other, whose cursed sinnes are by themselues detected, being not ashamed to confesse them, as they were not to commit them, but thus the godly are their owne iudges to condemne their owne sinnes, for they know if they condemne themselues, they shall not bee con­demned of God. They saye with the prodigall Sonne that they haue sinned against heauen & against earth, and are no more worthy to be called the sonnes of God: they say with Paule, that they are the greatest of all sin­ners, and therefore haue receiued the greater mercie: they say with the man in the Gospell, I am not wor­thy that thou shouldest come into my house, and euer­more they lay the worst side of their garmentes out­ward, that they might be more vile in their owne eyes, more fearefull to sinne, more louing to God his mer­cies, more humble in the world, and more hunger for righteousnesse. Cast away therefore if you be the chil­dren of God, this shame to acknowledge the infirmi­ties where withall you are infected, for he that confess­eth not his sinnes, euen to his brethren, can neuer con­fesse the mercies of God to himselfe. He that commen­deth a Physitian, telleth what dangerous sicknesse he deliuered him out, and hee that will commend Christ the Physitian of our soules, must tell what sinnes his soule was sicke of, and how his Sauiour hath deliuer­ed him: but yet alway remember that no man is bound vpon necessitie to declare his particular sinnes, except [Page 308] when his conscience is grieued for them, that he [...] receiue comfort, or when he must satisfie the iniu [...] he hath done to his neighbours. But wee must learn not once to despise any penitent sinners, but rather embrace them or lay them in our owne bosomes; they are the sheepe which wandered, but now is found; the groate which was lost, but now is recouered; and the braunches which were dead, and now are greene, for the Angels reioyce for them; Christ dyed for them, heauen is prepared for them, and wee must praye for them. We haue heard already that this Pharez was the incestuous Sonne of Iudah: now if any aske why the Lord would take any part of such vngodly beginnings, I answere with Paul,1. Tim. 1.15 that Christ came to saue sinners, that is, he was incarnated of incestuous progenitours, to shew vnto vs that he could saue such; of adulterous birthes, to shew vnto vs that he could saue the children of adultery, of Gentiles such as Ruth, Rahab and Bath­shebah was, that hee might shewe vnto vs, hee was the appointed Sauiour of the Gentiles, because hee vouchsafed to take his nature from them: for thus it be commeth him to fulfill all righteousnesse, to destroye the gates of Hell, to deliuer his members from the thraldome of Sathan, to gather together in one, from the East and West, North and South, all the children of Abraham, to enioy the presence of his Maiestie, the inheritance of his kingdome, and the end of their faith, the saluation of their soules.

Pharez begat Hezron] Now we will briefely giue you the exposition of the names & so make an end of this Historie. Pharez or rather Peretz in Hebrue signi­fieth a diuision; and the occasion of this name was, because of the two twinnes in the wombe of Thamar, he first of all brake foorth,Gen. 38.29 Gen. 46.12 and therefore they called him a diuision, from the time of his birth, hee was borne in the land of Canaan. Hezron or Chetzron, which was also borne in the land of Canaan, and the Sonne of Peretz, who was borne about the time, that the Israelites went into Egypt, and signifieth in our English tongue, the arrow of ioye; for till the Israelits [Page 309] went into Egypt, they endured a great famine, which [...]zechiel calleth the arrowe of famine, and when they were deliuered from this famine,Ezech. 5.61 by going into Egypt for corne, this child being then borne, he was called the arrow of ioy, as the famine is called the arrowe of sor­row, as a remembrance of the mercie of God to them, in giuing them bread. Ram was the Sonne of Chetz­ron, and was borne in Egypt, about the time of Iacobs death, when the children of Israel began to be hated of the Egyptians; and therefore they called him Ram: which signifieth in our English tongue, cast downe, or cast off, because they then began to bee afflicted, and saw (no doubt) great misery like to fall vpon them, and they should be cast downe so soone as either the king or Ioseph should bee dead. Haminadab the Sonne of Ram, was also borne in Egypt, about the time of Io­sephes death, when he tolde the Israelites, that the Lord would visite them, and deliuer them from the Egyp­tians, and it signifieth in our English tongue a people that would be free, being compounded of two words; wherein the Israelits testifie the hope of their deliuer­ance, that although they were now in thraldome, yet they should bee in freedome againe. Nahashon or Nachschon, the Sonne of Haminadab, was also borne in Egypt a little before the departure of the Israelites, when hey cryed grieuously to the Lord for their af­fliction which they endured in Egypt vnder the Taxe­masters, and it signifieth a crying or complayning, thereby noting in the name of the child that hee was borne in affliction, which might put him in minde of his Fathers miserie, this man when the children of Is­rael were gon out of Egypt,Gen. 50.24. Num. 1.1. & 7. and pitched their tents in wildernesse of Sinai; was by election or appoint­ment of God, made the Prince of the whole Tribe, Sal­mon or Shalmon the Sonne of Nachschon, was borne after the Israelites were departed from Egypt, while they wandered in the desert and were deliuered from the Amalekits and other their enemies; and his name signifieth peaceable, because they liued then peaceably, being freed from the Egyptians and other calamities, [Page 310] this man married with the victualer Rachab of Ieri­cho, of whō he begat Boaz. Boaz signifieth in strength, who was born about the time of the deliuerance of ye Iewes,Mat. 1.5. from the tyrannie of the Moabites by the hand of lame Ehud:Iud. 3.16. by which meanes they got strength, and remained a long time in peace▪ Obed signifieth a ser­uant, who was borne as wee see in Ephratha Bethle­hem, his mother being Ruth the Moabitesse, the wo­men gaue him this name, because hee shoulde serue for the raysing vp of Elimelechs family, the restoring of Naomies life, and the comfort of his parents, Boaz and Ruth. Ischai; or Ishai, the Sonne of Obed, signifi­eth an oblation, and was borne about the daies of Iipthach; and it may bee had, his name giuen by rea­son of the vowe of Iipthach, when he went against the Hammonites, that he would offer the first liuing thing that met him after he returned with ye victorie, wher­vpon his daughter meeting him, she liued in perpetu­all virginitie. Dauid the youngest Sonne of Iischai, who no doubt was borne in the time of Heli, signifi­eth beloued, because commonly the youngest are best loued, or else his name did prophesie that hee should be so loued of God, with whom he would establish his couenant concerning Christ, and aduance him to the kingdome. By which wee may plainely see, that this Historie was written after he was chosen from his bre­thren and anoynted to be king after Saule, or else the eldest Sonne of Iischai, should haue beene named be­cause the birth-right belonged to him.

Lastly by this we may gather, that the foundation of the Gospell must be searched for in the olde Testa­ment for this Genealogie, as all the other of Christ is taken from thence, and the Apostle defining the Gos­pell, saith that God had promised it before by the Pro­phets, in the holy Scriptures, that is in the olde Testa­ment:Rom. 1.2. and therefore it was needfull, for Mathew to begin his Gospell with the Genealogie of Christ, from Abraham and Dauid who had most liuely promises of his incarnation; also Marke and Luke begin with Iohn Baptist who was the promised Eliah, and the forerun­ner [Page 311] of Christ according as before it was prophesied: and Iohn fetcheth it from the creation and beginning of the worlde, as it appeareth in the entraunce of his Gospell. By which we may see the hope of the Fathers for the comming of Christ, to be the same with ours, and had the liuely promises thereof reuealed in the law and the Prophets. Secondly, the heauenly agreement that is betweene the olde Testament and the new, for there he was promised, thence he was proued to be the Messiah, all the Prophets giue witnesse vnto him, now he is exhibited, humbled, and aduanced to the highest degree, the gouernment, heauen and earth: sitting at the right hand of God, making intercession for his Saints, working in the calling of his seruantes, with the ministerie of his worde, disposing all things to the damnation of the wic­ked, and the saluation of the godly. Now let vs giue praise to God.

FINIS.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.