their obedience to God Fourthly the loue of praises of men and feare of them Ioh. 12. 42 43. make them to make balkes in their seruice to God now omitting this then that and heere trespassing and there offending against the Law to get this mans praise and not to displease that being bound onely to man but loose in their hearts to follow their owne wils in respect of any conscience towards God Fifthly the deadnesse and benummednes of their consciences for want of looking into Gods Law and the searching out of their wayes by the same which neuer troubles them for neglect of their dueties nor for the breach of any part of the Law Sixtly a carnall perswasion of their good estate and that in thus doing they be not so much to blame because they thriue in the world they get many friends and they see others also to be their companions with them herein of the best ranke in the world and such as professe to be better yet are taken tardie in foule faults and therfore are they hartened hereby in this their halting seruice and partiall obediēce to God Let vs take knowledge of this to bewaile it then to remoue these causes and to labour for the contrary graces that wee may serue God with all our hearts Note againe how he saith I cannot when hee might haue said I will not but hence we see that what man will not doe that hee excuseth with I cannot doe So did the high Priests and Elders answer our Sauiour saying they could not tell when indeed they would Mat. 21. 27. not tel him what they thought of Iohns Baptisme for I cannot is a more modest speech than I will not and it carrieth a reasonable excuse with it for in reason we thinke that what a man cannot doe he should not be vrged to doe and therefore doe men vse to say they cannot doe that which they haue no will to doe either of a froward spirit which is to be condemned or vpon respect of some inconueniences which may in some sort be excused with I cannot doe to wit with conueniencie but this must not excuse or hinder our duety of charitie to neglect the helping of our brother in this his necessity or to omit to doe what we ought or may well doe for so to say I cannot is vntruth and an euill excuse Lest I marre mine owne inheritance Thus this Kinsman excuseth his refusall of Ruth He might thinke perhaps being a worldling that he might marre it if he married a young woman and so bee ouercharged with children or that in marrying Ruth hee should bee burthened with poore Naomi or he hauing children by another should by this bring a new charge vpon him and occasion discord by children of diuers women which seldome agree as may be seene in Ishmael Isaas and Iacobs sonnes or he might haue another wife as vpon this place some doe note and so by taking this the house might be filled with contention as wee may see when Abraham tooke Hagar to Sarah also in the wiues of Iacob Elkanah his two wiues and as is very like betweene the wiues of Lamech the first Bigamist Or lastly he might thinke hauing a good inheritance of his owne by taking Ruth and be getting a sonne to the dead and so perhaps hauing no more should thereby raise vp the name of the dead vpon his inheritance and want one for his owne which he would not so marre as he saith whatsoeuer his thought was thus to moue him to speake We may learne that a Worldling is carefull to preserue his outward estate that it be not marred as he here speaketh for such a one is wise in his generation hee loueth his riches and wealth and he feareth want and it is not amisse to care to get honestly and to preserue our lands and goods when wee haue them for they are Gods gift and wee are made his Stewards ouer them to keepe them carefully and to imploy them according to his will and not after our lusts yea this wee are commanded to doe and vrged by Pro. 27. 23 24 25 26 27. Gen. 33. 13 14. 1. King 21. 1. Tim. 5. 8. Prou. 31. 1. Cor. 12. Salomon thereto by many reasons this care had Abraham Isaac Iacob Naboth and the Apostle telleth vs that euery one is to prouide for his familie as the good Huswife doth and parents are to lay vp for their children which they cannot doe except they be painefull frugall and do care to vphold their estates and therefore thus farre a worldling is not to bee reproued but as farre forth as he careth for the world with neglect of Religion in himselfe and in his family when as first we must seeke Gods Kingdome as Christ Mat. 6. 33. commandeth and that in the first and not in the last place and as farre as he keepeth it with ship-wracke of conscience vpholding it by ill meanes and hauing no care to doe good works which two that is the neglect of Gods seruice and of keeping of a good conscience if they bee auoided men may in the care of their outward estate bee well warranted to keepe and preserue Gods blessings bestowed vpon them euer in faith to God and loue to our brethren for with all care wee ought most of all to vphold our spirituall estate that we marre not that and lose our hope of Heauen but let the care of the one put vs in mind of the care of the other as euery way more excellent Note farther from this man that Worldlings thinke by obeying Gods Law they shall marre their earthly estate that Religion will ouerthrow them and thus they imagine first because they see Gods Word to crosse their worldly courses whereby they doe vse to get and vphold their estate which indeed cannot stand with Religion pure vndefiled before God Secondly because they are perswaded that they must doe as men of the world doe else they shall not thriue howsoeuer Religion it selfe binds them to the contrary Thirdly because they trust not God nor rely vpon his Word Fourthly for that they see many which goe for religious men to be poore and not to thriue as they doe or desire to doe in the world which they impute to their ouerstrictnesse in Religion and therefore doe conclude with themselues that to liue after the Rule of Gods Word is the next way to beggery which they will by their worldly courses preuent if they can But let vs beware of such Atheisticall thoughts and be farre from these imaginations of Worldlings first because riches Deut. 8. 18. are from God and not by man man cannot make himselfe rich by any meanes if Gods common blessing be not assistant thereto experience also teacheth vs this when wee see men industrious yea prouident and wise as others yet can they not attaine the halfe that others come to Secondly because these outward blessings euen these are promised to such as doe liue
Secondly that we haue assistance of God his Spirit teaching vs to pray with groanes which cannot bee expressed because wee know not how to pray as wee ought and thirdly that Christ prayeth for vs and in him we offer vp our supplications and so shall be heard This lesson 1. Sam. 12. Rom. 15. 30. 2. Cor. 1. 11. Ephes 6. 18. Col. 4. 3. 1. Thes 5. 25. Philem. 22. Phil. 1. 19. Heb. 13. 18 19. also teacheth vs to esteeme greatly of the prayers of the godly seeing they be so effectuall and desire them to pray for vs as the Israelites did Samuel and S. Paul the faithfull and Saints of God as may appeare in almost euery of his Epistles so highly did he account of their prayers for him Verse 14. And the women said vnto Naomi Blessed be the Lord which hath not left thee this day without a kinsman that his name may bee famous in Israel PRaise and thankesgiuing vnto God at the birth of the child The parties reioycing were the women their ioy was vttered to Naomi the manner was holy and religious praising God the matter thereof or the moouing cause was that God had not left her without a kinsman and the hopefull end thereof that his name may be famous in Israel And the women said That is such godly women as were at the child-birth these reioyced In Naomies behalfe For it is the duty of one to reioyce in the welfare of another when God best 〈…〉 his blessings vpon them As these doe here the neighbours Luk. 1. 58. Exod. 18. 9. Iob. 42. 11. of Elizabeth Iethrâ— at the prosperity of Israel and the friends of Iob at his recouery This we are commanded to doe to reioyce with those Rom. 12. 15. 1. Cor. 12. 26. Matth. 22. 39. that doe reioyce the godly are members one of another and therefore must needs haue a fellow feeling it is a fruit of loue and charity and that wee loue our neighbours as our selues which if we doe we will reioyce in their welfare as we doe in our owne But let this be with them in lawfull things for charity reioyceth not in iniquity let vs reioyce with them in their happy and blessed 1. Cor. 13. welfare whether temporall as former examples shew or spirituall as Saint Paul reioyced in the behalfe of the Philippians and Colossians and Phil. 1. 3 4. Col. 1. 3. 12. 2. Ioh. Verse 4. Saint Iohn in the graces of the elect Lady and her children This reprooueth three sorts first such as enuy the prosperity of others as Sanballats Nehe. 2. 10. Exod. 1. and Tobies like Egyptians which cannot endure to see others prosper by them These are voyd of charity which is without enuy and they 1. Cor. 13. 4. are like the diuell that being cast from Heauen could not endure to see man in Paradise or like diuelish men Cain Saul and the Scribes and Pharises the enemies of Christ Secondly such as reioyce with their friends in their prosperity though they get vp by vniust meanes and by vnlawfull practices vphold themselues this is not 1. Cor. 13. 6. true loue for here is more cause of mourning then of reioycing for what ioy can it bee to a godly heart to see his friend rich and in glory by vsury bribery oppression deceit and fraud which came for plagues vpon him from Heauen and are the high way to hell and damnation But outward prosperity so dazeleth the eyes and deludeth the heart as the plagues of the soule and vengeance due for the same they either see not or beleeue not therefore they reioyce like worldlings with such as themselues The third fort are they which cannot reioyce with others in their spirituall welfare that men are become godly as Saint Paul and Iohn did but rather despise them for it because they themselues sauour not of the things of God they loue darkenesse rather then the light If they doe reioyce herein it is rather for the good which conuersion brings in worldly respects then of religion it selfe as that hereby they leaue to be vnthristie and doe care to liue in the world and such like vvhich is no reioycing at their heauenly graces but for vvorldly profit and for such things as Religion maketh good in regard of the outvvard things of this life as profit good report in a common acception ciuill carriage and so forth This is a worldly and not a spirituall reioycing with-those that truely reioyce in the Spirit Vnto Naomi And why to her more then to Ruth Because she was the principall instrument for the effecting of the marriage and shee stood in most need of comfort hauing endured a long time affliction For those chiefely are to be cheared with the consideration of Gods mercies and blessings who haue been most humbled As these doe here Naomi for they speake so to her as if this blessing had been onely for her comfort saying He hath not left thee without a kinsman hee shall be to thee a restorer of life and so forth And therefore when wee see any to haue been much cast downe and that the Lord beginneth to shew them mercy let vs speake thereof chearefully vnto them and comfort their hearts for they know how to vse well Gods mercies their former humiliation hath prepared them hath schooled them so as they will not waxe proud with the Lords blessings as others doe Blessed bee the Lord. Words of praise and thankesgiuing to the Author of this blessing Thus begin they their ioy and mirth for the ioy of the godly is holy and religious for the matter of their ioy is good and lawfull the manner with Ephes 5. 19. grace in the heart as the Apostle exhorteth and the end to set forth the Lords glory of whom with praises they make mention This was the ioy of Moses and the Israelites of Deborah and Exod. 15. Iud. 5. 2. Chron. 20. Luk. 1. Barak of Iehosaphat and Iudah of Zacharie and Elizabeth for the godly take occasion from all the good which befalleth them to be mindfull of the Lord from whom they know they receiue all blessings whatsoeuer they be and whosoeuer be the instruments thereof to them with Dauid Psalm 103. therefore they say O my soule praise thou the Lord and forget not all his benefits If this bee the ioy of the godly what wickednesse then is it in those who in their mirth and in the midst of Gods blessings doe put away the remembrance of God and the thought of his precepts spirituall songs and gracious speeches marre vtterly their mirth the presence of the godly is hatefull to them and hindereth their merriments for they cannot reioyce but in vaniâ—ie their talke is ribauldry their songs wancounesse their laughter madnesse and the delight of their hearts meere sensuality the mirth of these must turne into mourning before they dye else shall their musicke bâ—e else-where weeping wailing and gnashing of teeth And here before I
friend nor kinsman nor the nighest of blood they can weepe for are very vnnaturall and worse then bruite beasts which bleate and loow for their own kinde so also they which can perhaps weepe for the world for departure of friends for losse of parents children husband or wise yet not for sin not for Gods dishonor not for the affliction of Ioseph not for want of the Word and the taking away of the righteous are worldlings are destitute of diuine grace of the true loue of God and goodnesse for men can and will mourne for such things as be euer neere and deare vnto them and which they indeede take to heart And Orpha kissed her mother in law As Naomi did by this act in verse 9. take her farewell of Orpha with Ruth so now Orpha departing thus taketh leaue of her She wept in loue and kissed her in token of loue and as loth to depart yet voluntarily leaueth her because shee perceiued by Naomi her words that she could not receiue worldly contentment if shee should goe with her So here were signes of loue onely but not the truth of it It is easie to make signes of loue but not to shew the true fruits of loue These be chargeable the other cost nothing therefore they are afforded very cheape and where onely outward signes of loue be and not a hearty vnion there worldly losses or the feare of such losses or not the hope to gaine the things of this life will soone separate such friends as wee see in this woman Note further I. That worldly respects are great hinderances in the course of Godlinesse the world keepeth from the entertaining of the Truth Mat. 22. 5. It hindereth in the receiuing of it Mat. 13. It pulleth men from it which haue somewhat gone forward in it as wee may see here in Orpha in Iehu Iudas Demas and Henry the 4. the last King of France and this commeth from the exceeding loue of it and our chiefest care for the body and the things of this life But let vs take heede of this world for such as loue it the loue of God 1. Iohn 2. 15. the Father is not in them many for loue of the world forsaking Religion haue felt the wo thereof and haue lost that which they loued Remember Iudas he had the money but what was hee the better it did not comfort him neither did it continue with him neither he long in the world And yet wretched Caitifes that wee be like Gadarens we will lose Christ rather then our swine and with Eue lose Paradise for an Apple II. That an vnsound heart may for a time make a faire shew in the way to Canaan but yet turne backe at the last as Orpha doth here and as we may see in Iehu Iudas Demas Hymeneus Alexander Philetus and many other in all ages falling backe from the Truth which they indeed did neuer soundly loue and yet will such make so faire an entrance And this is by reason first of certaine general motions of Religion which maketh them in generall to approue of the same againe the generall esteeme of the very name of Religion all holding this that it is a good thing to bee religious and that none can find fault with a man for that Further the working of the Word mouing the heart in some sort to intertaine it and lastly the desire of praise and good esteeme with men These will make hollow hearts to set on a while to heauenward but shall not bee able to enter Therefore we are not easily to entertaine men for sincere because they haue made and doe make faire shewes in Religion for a time seeing they may be vnsound and after fall away And this should make vs to examine our owne hearts lest secret hypocrisie lurke therein and it breake out at the length to our shame III. That such as want soundnesse towards God for Religion may yet haue otherwise commendable parts in them For Orpha is commended for a kind wife as well as Ruth by Naomi and for a kind daughter in law verse 8. and shee shewed good humanity â—â— going on the way with her mother in law yeâ—â— good natural affection in weeping so at parting What shall I speake of Ioahs valiant and hardy spirit of the great vvisedome of Achitophel in all worldly affaires and of morall men among the Heathen Many which had no part nor portion in Christ haue done vvorthily in the things praise-vvorthy among men by a restrained nature by the povver of conscience from the law of nature vvritten in their hearts and by the common gifts of the Spirit And therfore not to iudge our selues or others soundly religious and regenerate by Gods Spirit for our coÌ„mendations in meere moral vertues or common gifts of the Spirit for the Heathen haue surpassed many true Christian hearts herein many by a meere ciuill education and orderly bringing vp in the lavvdable fashions of men and good carriage of themselues as men among men attaine to great commendations in and for their courtesie affability discretion many qualities in learning and Arts which they affect for praise with men for their priuate profit for aduancement in the world and not that they doe good things for goodnesse sake from the power of grace and godlinesse in their hearts which was as yet neuer ingrafted in them as appeareth by their little knowledge in the Word of God by their demeaning of themselues like Statists indifferently betweene two religions by neglecting the examination of their wayes by the Word but keeping company with all sorts alike so farre as worldly disgrace come noâ— hereby by neuer caring for the growth of Religion in themselues or in others to make the least opposition for it against the common streame By all which and by many good things wanting in them as a holy zeale feruency in prayer the loue of the truth for the truths sake such as loue it delight in meditating of Gods Word and conferring thereof sorrow for the afflictions of Gods people and ioy in the ouerthrow of the enemies thereof which graces meere moralists are quite destitute of wee may see that the life of Religion and that heauenly light of true grace is not ingrafted in them which is more worth than all the rest which yet are commendable but these ought chiefely to be our praises and yet not leaue the other vndone for the one makes a man but the other a Christian and these together I meane good carriage and ciuill behauiour Learning Arts and other good qualities make an excellent Christian man But Ruth claue vnto her Though Orpha gaue occasion for Ruth to fall off from Naomi yet her example moued not A well-grounded affection is not remoued by the inconstancy of others Ioh. 6. 68. for true loue is fixed vpon the thing beloued and is not tyed to any by-respects Their loue then is to be reproued who fall off for company their affections were neuer well
of this cōfidence II. That what the Idolaters worship that they take to be God and so offer diuine worship to it This is plaine by Naomi her speech calling the Idols of the Moabites Gods we find that all Idolaters gaue to their Idols the name of God See this in wicked Ieroboam 1. King 12. 28. and in the Israelites Exod. 32. 8. And therefore we may here see the palpable blindnesse with which God striketh such to make vs auoid them and yet bemoane them as also to feare where such be lest Gods wrath seaze vpon vs for their so robbing the true God of his honour III. That Idolaters haue moe gods than one as these Moabites had Baal Peor Num. 25. and Chemosh 1 Kin. 11. The Grecians had thousands of gods and the Heathen Romanes not a few for leauing or not knowing the true God they wander they know not whither they haue no certainty whereon to rest they follow what they either imagine or other doe deuise or what by others examples are practised before them see it in the Israelites forsaking the Lord and in the idolatrous Papists at this day For idolatrie is as whoredom which maketh the Adulterer to range abroad in vnsatiable lust not content with one no nor with many no more doe the spirituall Adulterers rest with one false god but are mad vpon all they see Ezech. 16. 24 25 28. O therefore let vs prayse our God who hath opened our eyes to see and know him and hath deliuered vs from this miserable slauery of Idolaters who serue so many they must needs be in great feare for they be as seruants seruing many masters all tyrants and all of seuerall qualities how should they then euer rest in peace Note before I conclude how these Moabites filthy Idolaters were the children of Lot begotten in incest vpon one of his owne daughters in his drunkennesse Whence we may see that the ill begotten children of the godly are rather left vnder the curse of their fathers sinne then made partakers of any of their vertues as appeareth both in Moabites and Ammonites and in Abimelech the bastard sonne of Gideon to shew the Lords hatred of all filthinesse in his people and to strike feare into their hearts for offending this way Let Parents note this to take heed they be not fathers of an vnlawfull issue if it be not for their owne sakes yet for those they shall beget whom they bring vnder a curse for their sinne Let bastards here learne to bewaile their birth and labour by a new birth according to the Spirit to wipe out the staine of their parentage according to the flesh Turne thee after thy sister in law This exhortation cannot be taken as seriously meant for would Naomi perswade Ruth to idolatrie and turne her from going to Gods people and the true God to goe to the society of Idolaters and to deuils We may not possibly thinke so vncharitably of her and the 18. verse putteth it out of controuersie where it is said When shee saw Ruth stedfastly minded she left off to speake as hauing found out what shee sought for and till then shee ceased not to make triall For where iust suspicion of vnsoundnesse is there triall may be made to the vtmost till the doubt be remoued For this is not to beate the parties from goodnesse but to see their vnfeigned loue of goodnesse that they being tried may be well approued of Let not any be offended then at such tryals for if thou beest sound the oftener thou art brought to the touchstone the more purer gold thou wilt appeare to be Verse 16. And Ruth said Intreat me not to leaue thee or to returne from following after thee for whither thou goest I will goe and where thou lodgest I will lodge thy people shall be my people and thy God my God RVths answer vnto Naomi wherein is her request vnto her and a reason expressing her full resolution partly in this verse and partly in the next verse following And Ruth said In this answer following Ruth sheweth most plainely that shee was of a very constant resolution and not a whit moued with the scandall of her sister in lawes departure and leauing of her alone For the well settled soules are not to be remoued from their resolution to good for any lets which Satan and his instruments may cast before them and in their way The wrath of Nebuchadnezzar cannot make the three Children start backe the Plots of Princes against Daniel cannot make his heart to faint neither to neglect to pray vnto his God three times a day Neither foure hundred flatterers nor feare of Achabs wrath can make Michaiah dissemble nor hault in the message of the Lord. A world of wicked ones cannot make a righteous Noah the worse nor corrupt righteous Lot in the midst of Sodom They may vexe him but neuer gaine him to their wickednesse What can afflictions worke vpon Saint Paul Surely nothing they may draw him neerer to God but neuer pull such a one from God Lastly let back-slyders reuolt will Orphaes example moue Ruth will the falling away of some from Christ make the Disciples to leaue him No no they are built on the Rock and not on the sand Therefore we are not to feare their fall they make God their strength and he vpholdeth them so as none can pluck them out of Ioh. 10. 27 28. his hands Intreat me not to leaue thee These words may Trem. Iunius Montan. So in the margent of the new Translation be read two wayes first thus Be not against me and so reading we learne that they are against vs who vse reasons or doe exhort vs to turne backe from well-doing therefore Christ called Peter Satan that is Aduersarie one that was against him when he gaue him counsell to doe otherwise then his Father had appointed and otherwise then according to the end he came for and so should Eue haue thought of the Serpents counsell and Israel of Ieroboams for such with-hold men from pleasing God from the comfort of conscience which is onely gotten by well-doing and from the hope of the blessed reward which is promised to well-doing Let vs then hold such for our Aduersaries and not thinke as the men of the world do who hold all their kind friends which any way pleasure the body though they be Aduersaries to their soules in hindering them in the way to life and saluation by perswading them to pleasures vnlawful to vniust gaine to a false religion idolatrous worship as Popery is But in these harme things because they be blind and see not their harme they therefore thinke not that such be against thē when yet there be no greater Aduersaries then these The second reading is as it is translated Intreat me not to leaue thee And thus taking the words we learne from this godly yong woman that the godly haue a desire not to be hindred in a good course Ruth was going
neither nature nor lust preuailed with her A good example for youth to follow Note out of these words farther these lessons First that as now so then and euer before there haue beene two sorts rich and poore in the world First to shew in one what all might haue beene and in the other the poore what all deserue to bee Secondly that the rich may haue occasion to shew workes of mercy and the poore labouring painefully and honestly may haue to whom to goe vnto for reliefe for the rich are Gods Stewards for the poore Let both seeke to liue together louingly and to helpe one another the poore to lend their labour to the rich and the rich to supply their wants for the one cannot liue without the other all cannot bee rich neither must all bee poore Let vs rest contented with our estates let not the poore murmur with enuy at the rich neither let these despise the poore for God hath made them both and one to stand in need of the other Secondly that yong persons in nature affect to marry with yong persons like themselues which is implyed by Boaz speech So did Isaac marry and Iacob and so in ancient time were matches made If euer old and young marryed together it was the old man with a young woman but neuer an old woman with a young man as the wanton and lecherous often doe with wanton young fellowes in these dayes to the staine of their sexe and reproach to themselues and often their vtter vndoing For youth cannot affect old age and therefore it is fittest that marriage bee made betweene such as may most likely agree together other matches proue for the most part vntoward Thirdly The truly religious will be ruled by the Law of God and will not be led after their naturall disposition For here Ruth leaueth the young men and taketh an old man because the Law so bound her as she conceiued taking Boaz for the neerest Kinsman because such as be truly religious haue denied themselues and doe resigne themselues wholly to Gods good pleasure and will saying as Christ said Not my will O Father but thy will bee Matth. 26. 39. done Hence was it that Ioseph did abstaine from his Mistresse Dauid frō smiting Saul when twice he might haue done it to get the kingdom he rather would waite and endure much affliction for he that beleeueth saith Isaiah maketh not haste And hence is it that such as feare God dare not follow the course of the world but doe restraine their nature and their desires and do endeauor to please God in all things If this be the grace of the religious let men hereby trie themselues and bee as God wisheth them to bee and as Religion and Deut. 5. 29. Psal 86. 11. and 119. 5. Iames 1. 27. Tit. 2. 11 12. Grace it selfe requireth them to be as Dauid promised and prayed to be They are surely then far frō being religious which liue according to their lusts those that will follow the world with Demas and Iudas and Nabal but not forsake it as Barnabas Acts 4. 37. Luke 19. Zacheus did those that wil follow the flesh as the young men did their eyes in the old world and as Potiphars wife who was inamoured with Gen. 6. faire Ioseph few Iosephs among the vainely idly vp bred Youths of the Gentrie in our dayes And yet such will hung after honours and vaine titles and if they cannot merit thē they wil pay money for them the insolencie and pride of Haman the aspiring arrogancie of Absalom and Adoniah are reigning in many And haue we not Scribes and Pharises which loue the highest places Is there a Ionathan among thousands Where is a Heb. 11. Moses that wil be no more a Courtier for feare of sinning Will a Saul become a Paul so well trained vp Or can there be found a Manaen a Princes foster brother to ioyne to the Church and to Acts 13. 1. become a Teacher in meere loue to Religion Do they not rather scorne the Calling And yet to call these worldlings these fleshly liuers and these vaine-glorious spirits prophane irreligious louers of pleasures more then louers of God Oh how would they take on How enraged would they be so they loue to be held religious or not to be without Religion and yet in works deny God Titus 1. 16. being abominable and disobedient vnto euery good work reprobate as the Apostle speaketh Verse 11. And now my daughter feare not I will doe to thee all thou requirest for all the Citie of my people doth know that thou art a vertuous woman BOaz gaue her before due commendation here is now his consolation and comforting of her first by a dehortation willing her not to feare then by a faithfull promise to satisfie her request yeelding a reason of the same And now my daughter Boaz still vseth this terme both for that he loued her and desired to comfort her We may here see in Boaz that a louing and mercifull heart is not rough in tearmes as an vnlouing and mercilesse Nabal is This we may see to bee so betweene louing Parents and children Gen. 22. 7 8. in Abraham and Isaac betweene kind married couples as in Isaac and Rebecca Elkanah and 1. Sam. 1. 8. Hannah and betweene louing friends and godly disposed as in Elizabeth and Marie S. Paul Luke 1. 43. and other Christians or Labourers with him in the Gospell and also in Eli and Samuel for louing natures whether they bee high and honourable speaking to meane persons as Boaz to Ruth heere or old and in authoritie to such as bee young as Eli to Samuel or such as sit in iudgement 1. Sam. 3. 16. speaking to Malefactors as Ioshua to Achan Ios 7. 19. or a Master vnto his seruants as Iob to his or one Iob 31. 13. Chap. 2. 8. giuing an almes to the poore as Boaz to Ruth it is all one they are not rough nor churlish for they be neither proud nor impatient And therfore if we would be held louing and mercifull let vs vse louing and kind speeches Note againe that louing and kind speeches of great and rich persons Chap. 2. 13. are comfortable vnto the poore as Ruth before confesseth and therefore Boaz doth heere vse them to cheere vp the spirit of this poore woman for kind words witnesse a kind heart if the speakers be not dissemblers Now the apprehension of hearty loue in the mighty gladdeth much the heart of such as be poore and in a low estate Let therfore the mighty and rich learne to shew forth kindnesse and to speake louingly By it Dauid so speaking to Amasa passing by his fault with Absalom bowed the heart of the Tribe of Iudah 2. Sam. 19. 13 14. as one man How did Absalom win the hearts of the people was it not by louing speeches and courteous behauiour which bee of an attractiue vertue to gaine
to preuent pretences of marriages for if marriages were not publike but priuately huddled vp some might pretend marriage and liue together as man and wife in shew and yet be but lewd liuers so others wearie of one another might say they were not married and so vnlawfully separate themselues Therefore let marriages be publike and in a publike place as here it was and as now by our Lawes we bee bound thereto and auoid priuate making of marriages and in corners for they are often made in haste and end vnhappily Secondly that marriage in old time was onely a ciuill action there was no need of a Minister to make it it was lawfully and sufficiently done when it was made openly by such as might marry among the people as we may see in the marriage of Isaac of Iacob Esau Samson Which confuteth the Papists that make marriage a Sacrament as if marriage were onely lawfull in the Church and not among the very heathen when yet from the beginning it is common to all mankind and allowed to all sorts True it is that we doe make such marriages lawfull onely when ministers make them but this is not with a papisticall opinion of a Sacrament nor for that our Church condemneth marriages otherwise made in other nations as vnlawfull but the Church and State haue so ordained for the greater reuerence to Gods ordinance when his Ministers shall blesse the same in the publike Congregation with the prayers of the Church and when they shall teach them their dueties which doe marry Thus gracing Gods holy ordinance by their praying and preaching the one for benediction the other for instruction and therefore worthily ordained and so of vs to be religiously obserued Verse 11. And all the people that were in the Gate and the Elders said We are witnesses The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel And doe thou worthily in Ephratah and be famous in Bethlehem THe Assembly make answer vnto Boaz first acknowledging themselues to bee witnesses and then praying for a blessing vpon the woman and then vpon him that shee may be louely and fruitfull and he to doe so worthily that hee may come to be renowned And all the people that were in the Gate and the Elders said In so great a company no doubt differing in nature and conditions yet wee see heere how they doe all agree before Boaz to applaud him may it be imagined that none had a by-thought to see an old man to marry a young woman one rich and noble to take a poore and meane maiden Yet before him all say well vnto it for great men haue to their faces great countenance and applause of the people in that they take in hand The people will like all that Dauid doth 2. Sam. 3. 36. so will foure hundred prophets allow of Ahabs purpose to goe to battell against the Syrians to recouer Ramoth-Gilead for people feare to offend they desire to please their betters And therefore this should teach those of place and wealth vpon whom many doe depend to take heed what they doe for they may set others on to godlinesse and they may moue others vnto wickednesse they cannot fall themselues alone but be like the great Dragon with their taile pulling Reue. 12. many downe with them Let Dauid set vp Religion multitudes will follow him to the House of God Let Ieroboam set vp Idols and Deuils the Israelites will worship them Let Ahab worship Baal all will doe so and let Iehu destroy him and they will helpe him to doe it People are like a shaddow following authority like waxe also which will take any print In themselues are nothing but allow and disallow as they see great Ones doe before them And therefore let no men of place regard their applause thinking that well done which the Vulgars approue or flattering dependants for they will not speake as the truth is but to humour persons not what they thinke to be right but what they know another liketh of and would haue them say Wee are witnesses That is wee acknowledge our selues to bee so as thou sayest wee are witnesses and will vpon any lust occasion bee ready to shew our selues so Whence note that what men are called to witnesse being either eye or eare witnesses thereof or both that should they bee ready to testifie as these heere professe themselues to bee and as did the Israelites in the behalfe of Samuel before the Lords Anoynted A faithfull witnesse faith 1. Sam. 12. 45. Salomon will not lye And therefore let vs in such a case bee ready and faithfull witnesses for the truth sake for iustice and peace sake among our brethren Many times ready and faithfull witnesses prouent suites and keepe peace where otherwise there would be strife and contention This reproueth those which being able sufficiently to beare witnesse yet for feare of displeasing will not these want feruent loue of the truth and offend against the Commandements which bind men to preserue the dignitie life chastity goods and good name of our Neighbours Now if any of these be endangered and wee by our witnesse might set them hee and will not we are guiltie thereof Againe this checketh or rather condemneth those that for fauour will either adde or detract in their witnesse-bearing so seeking to please man and to displease God giuing a deadly wound to their owne consciences Thirdly such as doe speake onely what is done and said but yet to another end and meaning than was intended as Doeg dealt with Ahimelech and the false witnesses against Christ These wicked persons sinne against the Commandement Exod. 20. they trespasse in one of the se 〈…〉 sinnes which Prou. 6. 19. and 12. 22. GOD heteth and are an 〈◊〉 〈◊〉 to the LORD who ordained in the Law a punishment Deu. 19. 16 19. answerable to that which by their false witnesse should haue beene inflicted vpon another Such God threatneth to punish for they Prou. 19. 9. offend greatly they hinder the true course of iustice they deceiue the Iudge they hurt their Neighbour and they abuse the holy Name of God which they call to witnesse falsely Let men therefore take heed hereof The Lord make the woman Here they begin to pray for them and all ioyntly together Of praying to God I haue before spoken here further may be obserued First that marriage is to be solemnized with prayer and others are to pray for the married parties as these doe heere and Bethuel Gen. 24. 60. Loban and her mother did for Rebecca and as our Church ordaineth now at marriages and that for these three causes First for the holinesse of the action being Gods holy ordinance and an honorable estate institutes in Paradise and in the time of innocencie and to be therefore vndertaken holily and reuerently with supplication and prayer vnto God Next for the vnholinesse of our
her selfe and praised Gen. 29. 32 35. God for children Some would haue some one or two as it were to play withall or to inherite that they haue but many they cannot away with but these are most to be condemned who vse meanes and medicines to preuent children or sin in the sinne of Onan whom the Lord slew for it is Gen. 38. 9. murther before the Lord. Lastly from the prayer made to the Lord for loue betweene them and the encrease of children wee may obserue two other things First that loue betweene man and wife commeth of God and is his gift for as the Psamist saith it is God that maketh them that are in one house to be of one mind and therefore we ought to pray to him for it and where it is to praise him heartily for the same Then that Children are the gift of God as may appeare by many Scriptures and by the prayers made to Psal 107. 38. 127. and 128. Gen. 20. 18. 29. 31. 4. 1. 29. 3◠God for them And therefore must we acknowledge them from God as Eue did and Leah if wee want them pray to him for them as Hannah and others did and then care to bring them vp well and dedicate them to Gods seruice in some lawfull calling in thankefulnesse for his so great a mercy Which two did build the house of Israel That is God made them fruitfull to bring forth to Iacob a familie of whom came the Israelites the peculiar people of God They two are onely mentioned their maids are left out but vnderstood in them for that they were the wiues gift vnto Iacob to beare children for them when they bare not They are said to build the house when they brought forth children which Metaphore is vsed because in Hebrew the name of a sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth from a word which signifieth to build so as the bringing forth of children is as the building vp of an house by which a familie is named for the cohabitation of man and wife together so wee call our kindred and stocke our house Note here howsoeuer men haue the name of the house and by them commeth the posteritie to be honourable yet are women the builders vp of the house and are the especiall instruments of the encrease of posterity for when men had no children it is said The women were barraine and their wombs shut vp and when men had any it is said The Lord gaue the women to conceiue In them therefore is either the encrease or decay of posterity yet both from God as hee either pleaseth to blesse or to deny the blessing By Israel is meant Iacob touching which name of Israel note these three things the change of the name Gen. 32. 28. 35. 10. by God himselfe to comfort Iacob in great feare for his brothers comming against him and to shew his more excellent estate then before for the change of a name was to expresse a more happy condition as may appeare in a new name Esai 62. 2. Gen. 17. 5 15. promised to the Church and giuen also to Abraham and here before Iacobs name was called Israel it is said The Lord blessed him and gaue him Gen. 32. 26 27 28. the name so as with the change of the name was the change of his estate foretold The signification of this name which is the next thing is preuailing with God whence wee in Christ are Gen. 32. 28. Gal. 6. called The Israel of God for that we preuaile with him through Christ The third thing is the euent according to the name for hee preuailed against Esau by Gods mercy for though hee Gen. 33. 4. 36. 6. came against him with foure hundred men yet was his heart so mollified at the sight of his brother as hee with teares embraced him for ioy of their meeting and afterwards when Iacob was in Canaan Esau gaue way vnto him and went into Edom and left him the Land Thus God made good his Promise to Iacob and made him Israel a true Preuailer for God giueth no signes to his children but he maketh the same good in the effects and the euent answerable thereunto So much for the words but in this that these Elders and people doe pray for a blessing of children from the consideration of Gods former mercies to others and also doe take their example from such as did build vp Israel Gods Church and not Babel Bethel and not Bethauen we may learne First that Gods blessings to others before vs are a motiue to vs that come after to beg the like blessings in the like case from God reseruing to himselfe his good pleasure and will which in asking the common blessings of the world is euer the condition either to bee expressed or vnderstood for Gods mercies shewed to others are not onely for their present good which receiue them but to shew how ready the Lord is to shew the like mercie to others if they themselues by their sinnes hinder not the same Therefore let vs consider of Gods mercies to others to bee thereby encouraged to aske the like of God for our selues in the like case with submission to Gods good will and pleasure Secondly that such children are to be desired as may bee to build vp Israel that is Gods Church such these pray for heere This is the most happy blessing of the wombe thus shall the wife bee as the pleasant Vine and the children like Oliue branches which a man may behold with comfort for by them God is glorified in his mercy the Church encreased parents comforted and children made happy sonnes being as Plants growing vp and Psal 144. 12. the daughters as corner stones polished these be the arrowes which make the man blessed that hath his quiuer full of them But alas how few Psal 127. 5. desire such children Most desire them for their name for to possesse their inheritance after them but not for the enlargement of Gods Church for if so we would not marry for meere pleasure as many doe or for the world as not a few doe but in the Lord with such as feare God and so for Religion sake and haue a care to bring vp our children in the knowledge of God and not in the corrupt manners of the world and fashions of the times as most doe vnto vanity or but vnto meere ciuility as many doe which are well accounted of yet neuer bent their thoughts to true pietie in the education of their children And doe thou worthily in Ephrata This Ephata Gen. 35. 19. 4◠7. is said to bee Bethlehem yet some distinguish them thus as Ephratah to bee the countrey and Bethlehem the City the one signifying encrease the other the house of bread which being so it noteth that where the countrey is fruitfall and Ephrata increasing there the townes and cities are Bethlehem store-houses and houses of bread So was it in Egypt