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 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 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 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 y t 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 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 they cal vs in their sermons wretches cursed creatures these hard words hinder vs if they spoke faire vnto vs cried mercy mercy we would with more dilligence frequent their exercise 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 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 y t 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 knowing that the
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 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 coūsel 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 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 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 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 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 In the fift cōmandement hee commandeth to honor the mother equally 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 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 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 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 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 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
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 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 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 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 brother and sister wife children or else we are not worthie of him 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 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 we may freely receiue that which many kings prophetes could neuer obtain 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 y e 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 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 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 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 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
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 for Elisehah sending his seruaunt commaunded him to salute no man by the way and if any saluted him 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 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 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 as if he had said euen as a father is carefull for the wealth of his daughter 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
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 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 y e rage of Athaliah who was 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 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 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 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 y e 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
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 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 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 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 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 in his owne citie a chamber to lie in 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 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 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 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
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 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 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 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 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 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 biâ—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 Emmeâ— 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 sorâ—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 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 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 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
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 or els to his iudgements punishement or chastisement so the hand of the Lord was against the Israelites when they had forsaken him and serued Baalim 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 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 of Iosuah to keepe them in obedience and of Dauid a man more exercised in trouble then all the world beside This must we accompt with ourselues in all our miseries 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 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 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 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 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 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 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 as Horpah doeth for her husbande What shall I say the loue of the worlde is the hatred of God and Iohn saith 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 is not worthie of mee Where are nowe our naturalles that woulde be professors but their friends will not let them 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 Euen so sayth our Sauiour of the seede that is sowen in the 2. and 3. grounde it taketh roote it springeth 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 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 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 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 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 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 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