in sinne brought vp therein and none so free euer but in his highest pitch of well-doing he may be tainted of sinne 1. Ioh. 1. II. That the Lord in afflicting his children sweeteneth the same with some comforts he wholly leaueth not them without some taste of his mercy and goodnesse as we may see in his dealing with Naomi he tooke away her husband and left two sonnes and after tooke them away but gaue her an excellent daughter in Law Elisha had an 2. King 6. 10. earthly power comming against him but he then saw a great help from heauen It was a bitter affliction for Ioseph to be sold of his brethren but it was sweetened with Potiphars fauour This at length imprisoned him vniusty but the Lord gaue him fauour in the eyes of the Keeper of the Prison to sugar this bitter pill with And this the Lord doth in mercy that his children might not be ouerwhelmed with griefe and swallowed vp of sorrow therefore by one meanes he casts them downe but by another sustaineth them Let not therefore men which feare God bee ouer-sad when afflictions come God will lay no more then they can beare he layeth on them a burthen but he putteth vnder his hand If wee looke vpon the affliction let vs also consider what cause of comfort wee haue marke when for what how long or short what it is allayed with that we bee not wholy cast downe Vers 4. And they tooke them wiues of the women of Moab the name of the one was Orpha and the name of the other Ruth and they dwelled there about tenne yeeres THis sheweth what course the sonnes tooke after their fathers death they returned not home this crosse brought them not to thinke of leauing that idolatrous Countrey but they setled themselues to marry there so as this verse telleth vs of two things the first is of a marriage and herein who they were the men Elimelechs sonnes the women who are set out by their Countrey then by their names the second is of their abode in Moab and time how long Note before I come to the words that euery crosse bringeth not men home againe their fathers death made them not resolue to goe backe vnto Gods people againe Lot was taken prisoner yet would he still abide in Sodom after his deliuerance Iehosaphats danger with Achab made him not wholy to forsake that house but he must haue more afflictions and the Prophet openly to rebuke him And this commeth for want of waighing the true cause of afflictions when they happen or desire to please other or the loue of this world or some such corruption of our heart To bewaile this our peruerse nature not easily reformed a great affliction must worke on Manasses great distresse must presse the prodigall sonne before they will come to themselues and turne to the Lord yea some are worse for afflictions as may be seene in Achaz 2. Chron. 28. 22. in Amon Chap. 33. 23. in the Antichristians Reue. 16. 11. and in the Iewes Ier. 5. 3. And they tooke them This may seeme an act of their owne as that of Lamech Genesis 4. 19. and that of the sonnes of God 6. 2. and not their mothers deed as is said of Hagar Gene. 21. 21. If they did this with her consent it was as godly children should doe to marry with consent of parents For parents haue authoritie in this case 1. Cor. 7. children owe this honour to them Examples of the godly as in Isaac and Iacob and Samson moue to it and the contrary is found fault with Gen. 6. 2. and in Esau our lawes require it godly men and learned Diuines so teach out of the Word Let children therefore herein take aduice of their parents they shall thriue the better if they doe well their parents will reioyce if otherwise then children may more boldly seeke to parents for comfort and expect helpe at their hands Wiues So women be called when they be marryed vnto men or betrothed It is as if it had beene said They tooke yong women for wiues to liue in Gods ordinance and not for wantons to liue in vncleannesse Though they were not in Israel yet they let not loose the vnbrideled lust of nature but vsed marriage the ordinance of God So men are to take women as wiues to liue together in Gods holy ordinance as the godly haue euer made conscience to doe and not to liue as bruite beasts to defile themselues as Hamor did Dinah and Zimri did Cozbi in the sinne of fornication From this must we flie as the Apostle exhorteth and from other degrees of vncleannesse as adulterie which God seuerly punished 2. Sam. 22. 10. Iob 31. 9 11. so incest Gen. 19. 36. 1 Cor. 5. 1. 2. Sam. 13. 14. and other vnnaturall pollutions not to be named Rom. 1. which God giueth reprobate mindes ouer vnto Of the women of Moab With these they were not to marry Deut. 7. 3. and 23. 3. Esdras 9. 1 2. Neh. 13. 23 25 26. Young persons in their choyce soone erre if they suffer lust to rule and follow not the Law of God Gen. 6. 2. Herein wise Salomon was ouertaken Neh. 13. 26. 1. King 11. 1. Therefore men are to bridle appetite and lust and let the Lord rule them Religion and reason guide them herein The children of God are not to marry with the daughters of men it is condemned Gen. 6. 2. the contrary commanded Deut. 7. 3 4. See there the reason and equity therof euer such marriages are not made in the Lord as they ought 1. Cor. 7. 36 and God hath punished such matches see in Salomon 1. King 11. and in Iehosaphat in marrying his sonne to Athaliah 2. Chro. 21. 6. If Rahab bee a beleeuer Salomon may take her to wife so Boaz may marry Ruth and if there were none other to match with in the world Abraham may take one out of another countrey for Isaac and Iacob may marry Labans daughter but there is no such want but that the sonnes of Abraham may match with the daughters of Abraham now The name of the one was Orpha and the name of the other Ruth This was the wife of Mahlon Cha. 4. 10. the elder brother and Orpha the wife of Chilion the younger whether sisters or no or of what parents these came is not mentioned These Heathen people refused not in those daies to match with strangers Iethro giueth his daughter to Moses which must be for his vertue and not for his wealth for hee had none hee was brought vp like a Prince but he humbled himselfe to keepe Sheepe and so obtained his wife Mens manhood vertues and painefulnesse in those dayes got them wiues Caleb will marry his daughter for the mans vertue sake and valorous spirit Saul will pretend as much towards Dauid but that was pretended in policy not in truth Laban the worldling will marry his daughters for the world and sell them for gaine but a godly man preferreth
will thus work And if the loue of corporall life be so forcible how much more the loue of eternall life for which we should be willing to forsake all But alas the least worldly gaine or carnall pleasure banisheth this loue out of many mens hearts who rather follow here Elimelech to leaue the people of God to goe into Moab for the world than Abraham to forsake his Countrie at the comandement of God In the Country of Moab This Moab was inhabited by those which came of Lots eldest sonne Gen. 19. 37. Num. 22. 6. incestuously begotten of this was Balak King who hyred Balaam to curse Israel who committed fornication with the Daughters thereof to the destruction of thousands ouer this Land reigned Eglon who smote Israel and possessed some Iudg. 3. 12. 13 14 part of the Land and kept them in bondage eighteene yeeres some think that Elimelech iournied to Moab in his dayes howsoeuer by this wee may learne that wicked Idolaters may haue sometime plenty when the people of God are in want Here Moab had plenty when Israel was vnder a famine Of the prosperity of the wicked read Psal 73. 4. 17. 14. 37. 15. Iob 21. 7 13. and of the troubles of the godly Heb. 11. 37. And this commeth to passe because the wicked are at home here here their heauen and time of reioycing but the godly are not here at home the Lord looketh for their comming to him and therefore prepareth them by crosses he loueth them and therefore doth he correct them that they might not be damned Hence then it followeth that we are not to iudge mens spirituall estates by outward prosperity or aduersitie for the wicked haue the greatest portion of the things of this life See it in the parable of the Rich man and Lazarus Why doe men then blesse themselues for their wealth and honour and despise their poore brethren in a farre better estate before God than they Quest Whether did Elimelech well to goe from Bethlehem into such an idolatrous country Answ It may seeme not because he went of distrust rather than of present want verse 21. and for that he left the place of Gods true worship and where the Lord promised his blessing Canaan also being a type of the Kingdome of heauen to goe among the wicked Idolaters whom the Lord by name also had forbidden to be receiued vnto his people Deut. 23. 3. Neh. 13. 1. Further hereby he could not but endanger his family to be defiled by idolatrie if the Lord had not beene more mercifull And to cōclude this We see how the Lords taking both him and his sonnes away may somewhat perswade that he did not wel seeing the Lord suffered him not to returne home againe True it is that Dauid went out of Iudah vnto Idolaters for feare of Saul but it was against his will and with much sorrow of heart Abraham he traueled into Egypt but it was at Gods bidding and the Shunamite might by the Prophets warrant goe into some place out of Israel to preuent the misery of famine 2. Kings 8. 1 2. But what is this to such as haue no such warrant but such mouing causes as here Hee and his wife and his two sonnes This is praise-worthy in him For an honest man careth for his wife and children as well as for himselfe Abraham tooke his wife with him into Egypt Gen. 12. 18. Iacob all his with him Gen. 42. for the wife is as himselfe Gen. 2. and so to be loued Eph. 5. and the children are bone of his bone Reason and nature tyed Elimelech to this an example of a louing husband and of a naturall parent to be imitated and which condemneth those which runne away from wise and children and are worse than Infidels 1. Tim. 5. 8. yea than the bruit beasts This mā led them they followed him so wines and children are to be companions with their husbands and parents in aduersitie Sarah will follow Abraham Rachel and Lea Iacob from their country and fathers house and Mary the mother of Iesus will follow Ioseph for the husband is the head and the bond of law bindeth thē thereto which checketh the contrarie if husbands and parents doe command to be followed obeyed in things lawfull If Elimelech as it may seeme did not well to goe it may be questioned whether these did well to follow him He might doe amisse not they being vnder his gouernmēt so long as he led them not to doe euill and to commit idolatrie but for sustentation of life in that country where they were not outwardly compelled to idolatrie but might serue God as they had learned at home If any thinke otherwise either of Elimelechs going or of his company I contend not Verse 2. And the name of the man was Elimelech and the name of his wife Naomi and the name of his two sonnes Mahlon and Chilion Ephrathites of Bethlehem Iudah and they came into the countrey of Moah and continued there THe Historiographer goeth on with the former narration of the iourneying first expressing by name the man the wife the sons shewing plainely who they were then the finishing of their iourney and thirdly their aboade there Into these three things this verse diuideth it selfe the declaration of their persons what they were called both in respect of their names and place whence they came the perfecting of their iourney and their stay there And the name of the man was Elimelech By naming the parties and not speaking in generall as before the holy Ghost would haue notice taken of them the better either to see their graces or to discerne their wants and so to haue a more certaine knowledge what to follow or what to take heed of for the knowledge of persons maketh the things which they doe either more or lesse apparent to vs. Elimelech signifieth The Lord my King a man well descended he was of the chiefest Tribe to wit of Iudah a nigh kinsman vnto Boaz the Lord of Bethlehem and one of note as appeareth by the article in the Hebrew and in the Greeke Septuagint also as likewise by the notice taken of Naomi his wife at her returne ver 19. yea he went out of Iudah without want as may be noted from verse 21. and as learned men from thence doe collect And if so his going away was more of feare to want than present necessitie which sheweth his great weakenesse worthy reproofe See here a man well borne of good meanes of good note and carrying a name of trust in God yet slipt through distrust of Gods prouidence too much relying vpon his owne deuised course which yet failed him in the end Great birth good meanes high name and fame saue not from falling either into sinne or outward misery if a better blessing than all these be not giuen men from God and therefore not to rest vpon them And the name of his wife Naomi Whose daughter this was the Scripture
grace before goods and wisedome before the world though where grace is if goods may come with it it is a blessing and the better to be liked of for helpe to vphold the burthen of marriage And they dwelt there about tenne yeeres Whether this time beginneth at their first cōming or after this marriage is not certaine but it is ten yeeres before Naomi heares of the Lords visiting of Israel with plenty It is a long time for a godly woman to bee kept from Gods people and publike seruice of his name Dauid lamented it much Psal 120. 5. and desired the presence of God and his Tabernacle Psal 84. 1 4. In Moab was corporall plenty but not spirituall for the one the other was neglected Such is our corruption a comon sinne now I wish it had not taken possession of the best But besides this we may further note how a heauy calamity may long rest vpon Gods people we may reade of a famine three yeres and a halfe in Achabs daies three yeeres in Dauids time 2. Sam. 21. 1. 1. King 17. 1. Luke 4. 25. and seuen yeeres at another time 2. King 1. and here also for a great many of yeeres And this commeth through mens obstinacie in sinne and for that such things are not reformed as God commandeth or for that some euils are not punished as they ought to bee as for innocent blood-shed 1. Sam. 21. 1. for open idolatrie and murthering of the Saints as in Achabs dayes We are in such continuing iudgements to looke to our waies and bewaile our sinnes also seeing thus Gods hand against his people so long wee may learne patience in the yeres of scarcity and blesse God that neuer thus afflicted vs in any of our remembrances for such a famine would in these Northerne parts be most intolerable farre more vnsufferable than in hot countreyes where people could humble themselues with fasting many dayes together Verse 5. And Mahlon and Chilion dyed also both of them and the woman was left of her two sonnes and of her husband THis verse sheweth a further griefe which befell good Naomi which was the death of both her sonnes and so to be left a heauie soule in solitarinesse in a strange countrey where she could haue no spirituall comfort and where now she had lost her chiefest corporall comfort And Mahlon and Chilion dyed also both of them These inioyed their yong wiues for some space and had time to haue returned home to the Lords people but they for bodily maintenance new friends gotten by their marriages would not the Lord therefore tooke them away in this strange Land Many things may be noted I. That the Lord gaue them time to marry and to enioy their marriage for some space though they made no better vse of their fathers death thus good and patient is God vnto men for their bettering if it would be for which praise him II. That when God hath proued men in patience and they will not make right vse thereof then will he take them away for he will not alwaies striue in mercie here the abusers of Gods goodnesse may learne to take heed III. That God can and will cut off sometime yong men in the flowre of their youth Thus he tooke away Nadab and Abihu Hophni and Phinees Amnon Absalom two gallant yong Princes so here these two though some by violent death and other by naturall death And this is sometime a punishment for sinne Psalme 55. 23. 1. Sa. 2. 31. but not euer for God in mercie will take some from the euils of the world as he did Iosias Let none because of youth put farre off the day of death Death respecteth no age no strength no beauty Remember thy Creatour in the dayes of thy youth Ecclesiastes 12. 1. Thy owne sinne may cut thee off in youth as it did Absalom and so the rest or thy fathers sinne as Dauids child was taken away 2. Sam. 12. 14. and the tenne 1. King 11. 12. and 21. 6. Tribes from Rehoboam and the sonnes of Saul And the woman was left of her two sons her husband This is added to aggrauate the affliction of Naomi and doth teach that neither few nor light afflictions sometime befall the godly Naomi lost her husband then not one but both her sonnes and left their widowes without children so as Naomi had none of his bloud remaining in Moab And as shee was thus afflicted so was Dauid who had proud and scornefull brethren a bloudily-minded father in law a mocking Michal to his wife lewd and vnnaturall children besides many other great trialls What shall I speake of Iobs trialls Ieremies troubles and Pauls persecutions Yet God thus suffers his to be tried to make them know themselues to shew them their graces and their imperfections which in affliction they will manifest to weane them from the world to the loue of a better life to whip them from their sinnes and to make our vile natures tame to submit to his yoke Let vs looke therefore for them let vs be contented and patient vnder them and consider the troubles of others of old and in the primitiue Church and of later times Let vs not thinke our condition the worse before God but rather the better if instruction be with correction for God loueth vs then It is a fault to murmure at him it is an error to thinke our estate to be euill before God because of sundry and great crosses for many are the afflictions of the righteous he saith not of the wicked yet then righteous when they be afflicted this is comfort against despaire Note againe that he saith the woman was left he saith not now Naomi as before after to expresse her deiected condition for a widow poore alone without friends and in a strange country is in an afflicted estate contemptible it is the not Naomi but the woman in distresse and miserie And lastly obserue that when death calleth friends must part and one leaue another husbands their wiues children their parents parents their children as here no band of loue can keepe them then together death must be welcome and vnto dearest friends we must bid farewell Verse 6. Then she arose with her daughters in law that shee might returne from the Countrey of Moab for shee had heard in the Countrey of Moab how that the Lord had visited his people in giuing them bread HEre is at the length the returne of Naomi with whom from whence and the reason drawing her minde homeward Then shee arose Shee had long abode in Moab now after such crosses shee ariseth to goe thence vnto the Church and people of God when the Lord thus afflicted her when shee saw her selfe destitute of her husband and children and had none to goe vnto and to conuerse with but Idolaters the Moabites then she arose to leaue those coasts Note how affliction shall follow affliction to bring home such as be the Lords if one crosse will not
cases let vs shew loue by vsing good and louing termes by protesting our true affection if so neede require by giuing good reasons thereof that may fully shew it and by being ready to doe them good offering them to doe it if there shall be occasion of it Note more that it was a custome among the Iewes for parents and children to speake most commonly one to another in the neerest and dearest termes of loue by the name of father mother sonne daughter and not by calling them onely by their names as parents doe children now See this in Gen. 22. 7. and 27. 1. and 48. 19. and in many other places which argued meekenesse of spirit intyre affection and a louing naturall kindnesse worthy imitation Why will you goe with mee This question is propounded to draw them to a consideration of some reasons within themselues why they should resolue to goe with her as if shee had said I loue you as a mother her daughters therefore I aduise you to consider seriously of your resolution aforehand and weigh with your selues what may so lead you for I can see no reason in wordly respects for such onely shee vrged both heere and in the verses following why you should go with mee And by this as she taught them so vve may learne that it is a point of wisedome to aske our selues Why we will doe this or that thing before wee vndertake it or resolue vpon it And hereunto our Sauiour aduised Luke 14. 28. for that is well begun which is laid vpon good grounds and sound reasons it is a wise proceeding it will preuent the after Had I wâ—st and future repentance Let vs therefore learne this wisedome and not bee foolishly rash in our attempts Are there yet any sonnes in my wombe that they may be your husbands Naomi now beginneth to bring in her reasons why shee would haue them to returne all drawne from the world in which respect shee giueth them no comfort to follow her and it is as if she had said If you vvill goe with mee for any vvorldly respect alas I cannot pleasure you I am old I haue no sonnes to marry you againe vnto and as for an outward estate you see me very poore In thus speaking plainely and disswading onely by worldly reasons to try them vve may learne I. That the true honest-hearted and such as feare God in the kind offers of their friends deale truly with them and will not lead them into vaine hopes Thus Naomi dealeth thus did our Sauiour Mat. 8. 20. for they would not deceiue them Wee must labour for this plaine dealing and not onely looke to our selues and what present benefit wee may get to our selues as most doe in these deceitfull times which is contrary to our Christianity 1. Thes 4. 6. to true loue 1. Cor. 13. and to the comfort of our ovvne consciences Men now a daies gladly make gaine of all proffers of loue vvithout any respect to their friends because men are false-hearted and like such as Dauid vvas troubled vvith Psal 41. 6. II. That worldly respects are not the motiues which should induce any to ioyne themselues with Gods people for they want these things often Of this our Sauiour telleth the Lawyer Luke 9. 57. The Godly heere haue their least share in the things of this life because they haue a better portion prouided for them in the life to come Wee are not then to become professours of Religion with others for these worldly things Naomi telleth thee this is not a good reason Christ telleth thee hee is poore and such as follow him must take vp their crosse must suffer affliction saith Paul 2. Tim. 3. 12. for to the godly it is giuen to suffer for him Phil. 2. 29. Beware of a Iudas minde to come for the bagge or a Demas like disposition to come before thou hast shaken off the loue of the world for if thou doest not thou wilt sell Christ for the world and bid the Gospell adieu for goods Quest Why is it said that shee had no sonnes moe for them to marry why should shee thus speake to them We must know that it was a Law among the Iewes that a brother should raise vp seede to a brother who left a wife and dyed childlesse Deut. 25. 5. Gen. 38. 8 11. To which Law and practice her speech alludeth And by this wee may thinke it very likely that these women were taught in the Law of God and made acquainted with the practice of Gods people This is very probable because Naomi was so godly a Matrone and it appeareth by Ruths vertues which being so it commendeth the care of Naomi and her sonnes for the soules of these young women borne of Idolaters out of the Church to teach them the Law of the true God A good example for parents to follow and for husbands for fathers and mothers See Pro. 4. 3 4. Deut. 6. 7. Ephe. 6. 4. Deut. 11. 19. Pro. 31. 1. 2. Tim. 1. 5. and 3. 15. and for husbands read 1. Cor. 14. 35. But alas many are so ignorant as they cannot teach them and many so carelesse as they neglect them many so wretched as they will not and some so prophane as they mocke at it and hold it no duety for them but for the Priest as in scorne they call the Minister of Christ to performe Verse 12. Turne againe my daughters goe your way for I am too old to haue an husband if I should say I haue hope if I should haue an husband also to night and should also beare sonnes NAomies third motion to haue them to returne vsing still the same exhortation with the like kind tearmes of loue and adding another reason to moue them to returne Turne againe my daughters goe your way Naomi ceaseth not to vrge them still to try them to the vtmost not in want of zeale to gaine them to God but in a godly iealousie fearing their constancie if they should goe on with her of this before at large and therefore here I omit the instructions For I am too old to haue an husband This reason is a preuenting of an obiection to her former reason for they might say Though mother you be not with child now yet you may marry and haue children to this Naomi answereth that shee is too old to haue an husband From this we learne that there is a time when women are too old to marry by the opinion of godly Naomi Now if any aske when that is I answer as I suppose when a woman is aboue sixtie yeeres of age and therefore Saint Paul alloweth such a one for a widow but not vnder giuing leaue to others to marry for vnder sixtie women haue had children but none aboue but Sarahs extraordinary blessing And it is fit for women after sixtie to follow the praise of blessed Annah Luk. 1. 37. We read not in the Scripture of the marriage of such and if they be poore among vs and doe
marry we dislike it and speake against it if they alledge the ends of marriage they are easily answered For the first is for procreation of children which in thē is past the other is to auoid fornication which they should be farre from seeing the body is dead the heart should not grow ranke with filthy lust the lecherous old person is hated of God If they alledge to marry for mutuall comfort I aske With whom will shee marry for such comfort If with a yong man shee may perhaps comfort her selfe in him but not he himselfe with her for yong men marry old womens goods and lands but not their persons there is in nature no accord between them her wanton heart may seeke her pleasure in matching with him but he will take no contentment in her but for what shee hath If with an old man where is comfort when two froward old persons meet together old age all know is hard to please and therefore old persons can hardly afford kind comforts one to another Lastly marriage bringeth cares and troubles 1. Cor. 7. saith Saint Paul Now it is time for old women to lay aside the cares of this world and to giue themselues to fasting and prayer and to doe good workes and so to shew their care for the world to come And therefore let such widowes continue widowes betake themselues to God and his diuine worship as best befitteth them If I should say I haue hope to wit to haue children and so might take an husband implying thus much that while a womā hath hope of children shee may marry for the first and chiefest end of marriage such a one is not depriued of And therefore let child-bearing women vse their libertie and marry if they cannot abstaine 1. Cor. 7. 1. Tim. 5. 28. yea though they be poore neither may any be offended thereat If I should haue an husband also to night This circumstance of time is noted that these women had gone nigh one dayes iourney with Naomi at the least So they shewed herein great kindnesse to trauell so farre with her or that it was farre on the day before they came forth if this was the first night or else shee speaketh thus for that marriage was consummated at night Here some may aske why needed Naomi thus to speake of her hauing an husband and bearing of children seeing shee knew that the next kinsman was to doe the office for the dead Chap. 3. 1 2. Shee might haue said Your husbands haue kinsmen which by our Law are to marry you if you will goe with me though I haue no sonnes my selfe Naomi knew this well enough as it appeareth afterwards but first shee will not draw them to the Lords people with such carnall reasons againe shee knew not perhaps now whether such were dead or aliue if aliue yet they might be marryed and so could not take them for wiues if vnmarryed shee yet knew not whether they would submit to the Law in that case For we see that what God commanded was not euer obeyed and the Story telleth vs that one kinsman Chap. 4. refused her and why not another And therefore because shee could not speake any thing of certainty on which they might depend shee mentioneth no such thing shewing this that the wise will not make promises rashly for others nor perswade to more then they well know lest they be deceiued and so also deceiue others relying vpon their word This reproueth all rash vndertakers for others though reason and Religion should bind those for whom they so vndertake to performe the same And should also beare sonnes Naomi speaketh first of hauing a husband and then of bearing children for childbirth is to be the fruit of lawfull marriage onely God first ioyned man and woman and made them man and wife and then said Increase and multiply Naomi was not of that mind to make her selfe a mother out of marriage as many wantons and Light-skirts doe making themselues whores and their children bastards and all for satisfying the rage of present lust though after they repent with griefe and shame Verse 13. Would yee tarry for them till they were growne would yee stay for them from hauing husbands nay my daughters for it grieueth me much for your sakes that the hand of the Lord is gone out against me NAomi here disswadeth them from staying for husbands by her if it were granted that now shee had borne sonnes and hauing thus spoken shee breaketh forth into a sorrowfull complaint of her inabilitie to doe them good for their sakes The disswasion is set out by a double interrogation for more vehemencie of speech and by an answer made thereto In the complaint shee sheweth her griefe and that for whose sake chiefely and how it came vpon her Would yee tarry for them till they were growne As if shee had said If I had now yong sonnes you could not marry them till they were of sufficient yeeres they must be growne vp to marriage before they doe marry Marriage is for them that are growne vp for it and are marriageable God when he made our first parents made them of yeeres fit for procreation of children before he marryed them And this is to be obserued for the due accomplishment of marriage and for reuerence to Gods ordinance which checketh those parents who for other ends then the ends of marriage doe match their children together before they be marriageable Here parents abuse marriage for this is no coniunction for procreation of children nor to auoid fornication these parents take away their childrens liberty which is to marry or not to marry when they come to yeeres of discretion they are cruell and mercilesse parents who bind their children in an vnseparable knot and indissoluble bond before they vnderstand what they doe such matches are commonly cursed of God one forsaking another when they come to yeeres or hating one another liuing in the gall of bitternesse all their dayes and so parents expectation is frustrate and children vndone with sorrow to friends on all sides A iust punishment of God and reward of their sinne Would yee stay for them from hauing husbands As if she had said You are yong women there are men now fit husbands for you it is not meet you should therefore stay so long for little children and so be vnfitly matched with them so yong and you so old It is not good for such as intend to marry to deferre off too long This is it which Naomi here teacheth her daughters and this counsell is good if the parties cannot abstaine and that fit matches be offered let them yeld to the good hand of Gods prouidence and not refuse an honest offer either of pride or of foolish fantasie or of some nicety or other light and idle womanish reason against good reason and sound perswasion of godly and wise friends Nay my daughters This answer sheweth Naomi her meaning in the former interrogations that she could not
of the Philistims 1. Sam. 6. 9. once spoke if wee vnderstanding our selues in this wise there is no scruple to be made of speaking as aforesaid alwaies excepting in cleare case where the apparent hand of God is seene for thus offended the Philistines To light on a part of the field belonging vnto Boaz. God doth so gouerne mens actions as things fall out beyond expectatiō as they were to be wished See it in the successe of Abrahams seruāt sent to fetch a wife for Gen. 24. Isaac in Eliah his comming to the poore widdow of Sarepta in a most fit houre and in Sauls comming into the Caue where Dauid and his men were by which Dauid tooke occasion to cleare his innocency to Saul which otherwise could neuer haue beene so well demonstrated And this God doth as foreknovving and determining euery thing and ruling the same by the hand of his prouidence as himselfe hath determined to bring things to passe This should make vs to rely vpon Gods prouidence as Abraham did in that Gen. 24. 7. thing vvhich vvas to his seruant vncertaine and also to acknovvledge his prouidence in euery thing in a vvorke of mercy to be thankefull and in any other triall to learne patience Note again hence that God will prosperously direct the well-minded which will vse honest meanes to relieue themselues So hath he promised Psal 37. 3. for their vvay is vvell pleasing to God in such a course and case Let vs therefore depend on God and vse honest meanes to sustaine our vvants so shall vve assuredly haue experience of Gods goodnesse tovvards vs. Who was of the kindred of Elimelech These vvords are againe mentioned to shevv that it vvas the same Boaz mentioned before and also to shew why Ruth had so quickly obtained leaue to gleane there and why Boaz did so much respect her afterwards and that of a suddaine vpon so small acquaintance and to giue vs to know what a way hereby was made to further the Lords intendment in matching Boaz with this Ruth Elimelechs daughter in law and the wife once of Mahlon one of his sonnes which being dead the next kinsman was to raise vp the name of the dead and to take the widdow for his wife so that Elimelech might not want one for his inheritance amongst Gods people Verse 4. And behold Boaz came from Bethlehem and said vnto the Reapers The Lord bee with you And they answered him The Lord blesse thee GOD bringeth Ruth by his hand into Boaz field and then he by the same hand draweth Boaz to come thither while shee was there that so the one might be knowne to the other that by seeing and liking the match might bee made which God in his mercy intended for his daughter this young woman Here in this verse is Boaz going into the field to his Reapers then his saluting of them and their re-saluting of him And behold This is vsed to set out a remarkeable Chap. 4. 1. thing and is here as if it had beene said Take notice of Gods prouidēce herein as a thing worthy obseruation that Boaz should now come into the field at this time vnto his Reapers and in willing the Reader to behold this wee may learne That the prouident hand of God is in all things to be diligently marked and obserued For hereby we shall see God in euery thing and so acknowledge his ruling hand in and ouer all wee shall see his fauour and helpe in deliuering his children and seruants as he did Dauid from Saul in 1. Sam. 23. 26 27. Ester 6. furthering them to their honour and welfare as here Ruth and so Mordecai when the King must in reading light vpon that place in his Chronicles which concerned him Wee shall then hereby see his wrath against the wicked in bringing Iezabel to Iezreel with Iehoram and Ahaziah 2. King 8. 29. 9. 15 16. to cut off at once the house of Ahab as he had threatned Let vs then obserue wisely the hand of Gods prouidence that he may haue the glory in all things when we see his rule and power either in his workes of mercy or workes of iudgement Boaz came from Bethlehem vnto his Reapers who were reaping in his field and so like a good husband would haue an eye vnto them for good housholders do ouersee the affaires of their house family and such also as they set on worke 2. King 4. 8 18. The Shunamite would bee with his Reapers as Boaz was here This is Salomons counsell Pro. 27. 23. And the praise of a good housewife also is to looke well to the waies of her household because riches are vncertaine Pro. 27. 24. they abide Pro. 31. 27. Non minor est virtus quà m quaerere parta tueri not for euer and it is no lesse a vertue to keepe what we haue gotten then to get what wee had not Carefull vigilancy ouer our family is a good means to preserue our estate by this shal we see who is faithfull and painfull to commend and reward them and who is negligent and faithlesse to reproue and correct them or else to remoue them Let vs therefore learne to play the good husbands as men say for it is no fault for a man to be thriuing or for the greatest to looke well to their charge if any fault be it is in couetousnes and niggardlinesse and not in prouident circumspection in a watchfull eye ouer the family to keepe them in honest labour and to preuent wastfulnesse Negligent masters in this point are worthy reproofe they spoyle their seruants they vndoe themselues And here such must know themselues to bee in an errour vvho thinke it a disgrace for mē of vvorth to see to their seruants and to be among their workemen Indeede if seruants were like vnto Iacob faithfull and painfull Gen. 31 38 39 40. and 39. 23. 2. King 12. 15. and 22. 7. or like Ioseph to be trusted with all that men haue or like the faithfull workemen in Ioash and Iosias daies the eye of the master might be spared but many seruants be rather like false Zibah filching Onesimus before his conuersion riotous like those in Mat. 24. 49. or Run-avvaies like Shemeies seruants so that masters had neede to see to them yet must masters bevvare of a greedy mind as thinking that seruants neuer doe enough they must take heede of distrustfull mindes without iust cause charity thinketh no ill neither must they keepe their seruants to worke so hardly as that they cannot afford them any time to serue God for such masters are more like Turkes than Christians and vse their seruants rather like beasts than like men endued with reason and hauing soules to saue If Masters take time also for the soule and for the seruice of God then be prouidēt for the world it is praise-worthy and the fruit thereof wil appeare in Gods blessing falling vpon the worke of their hands And said vnto the
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
Cor. 6. 14. Gen. 27. daughter to his seruant an Egyptian but otherwise they may not God forbad it his people such matches were condemned the Yoke is vnequall as Saint Paul speaketh it was reproued in Esau and herein was hee a griefe vnto his parents This is not to marry in the Lord it is dangerous to the soule if the heart should bee drawne from God as was Salomons and such matches hath 1. King 11. 1. Nehe. 13. 26. Deut. 4. 7. 2. Chro. 19. 2. 21. 6 13. God cursed as we may see in Iehoshaphat matching his sonne with Ahabs daughter it had almost rooted out his whole House Fathers and Councils doe condemne it and therefore beware of making such matches The wife of Mahlon See for this before Chap. 1. 4. and in this Chapter verse the 5. where Ruth is called the wife of the dead and here shewed to bee Mahlon the Elder brother to Chilion the husband of Orpha who by her apostasie lost her blessing in Israel which Ruth obtained by her constancie Haue I purchased to be my wife We see hence a good man will be at cost to obtaine a good wife Abraham Gen. 24. will send farre a messenger to this purpose with Camels loaden and with Iewels of siluer and gold Iacob will serue seuen yeeres and seuen Hos 12. 12. Gen. 28. 29. too but he will haue Rachel Boaz here will purchase a poore Ruth for her vertues for indeed a vertuous womans price is aboue Rubies shee Prou. 31. will doe her husband good all his dayes shee is worthy therefore the getting and worthy to bee honestly maintained and yet wee see most care least for such an one but they will labour and spare no cost to get one that is faire though beautie be deceitfull vanity and sometime such Pro. 31. 30. a one not ouer-honest or one rich louing the portion better than the partie marrying basely and after liuing disconâ—eâ—â—dly or for birth and friends when the one lifteth vp the heart with pride and the other becommeth chargeable Beautie maketh not blessed but vertue not goods but grace not naturall generation but spirituall regeneration not friends heere but the sweet fauour of God which hee onely affordeth vnto the vertuous See further from hence the loue of Naomi to Ruth who giueth her right to Boaz to redeeme the land for aduancement of Ruth for louing parents will doe much for the preferment of their children Naomi heere liueth vnmarried shee doth all shee may to get Ruth a good match for her owne sake and in loue to the dead that of her may be gotten one to beare the name of the dead as Boaz speaketh in the words following Which honest and louing care of Naomi checketh such widdowes as being well left by the dead doe either of couetousnesse and carelesnesse neglect to marry their children liuing onely for themselues or else of a wanton lust doe cast themselues away vpon such as will both vndoe them and their children To raise vp the name of the dead vpon his inheritance Of these words somewhat is spoken before on verse the 5. which I will not repeat Here Boaz alledgeth these words as a reason of his marrying this young woman they are the words of the Law in Deuteronomie and so are the next Deut. 25. 6 7. following to which Law Boaz had respect in thus matching with Ruth from whom we learne these things First that a wise man will preuent an offence which by others might bee taken at him when hee considers the occasion thereof for Boaz telleth them the true ends of his marrying thus lest the Beholders and Hearers should haue censured ill of him as of lecherie he being old and she yong or of folly she being poore and he rich she base and he honourable or of an inclining in her to idolatry he being an Israelite and shee a daughter of Moab of that race which inticed Israel to sinne and brought a great iudgement vpon the Num. 25. people And this hee did for the care and credit Eccles 7. 1. Prou. 22. 1. of his name which is highly to be esteemed and in loue vnto those there gathered before him in whom hee would preuent the offence which on their behalfe might be taken though not on his part giuen And thus must wee learne to doe 1. Cor. 10. 32. Mat. 18. both to beware of offences to all sorts and also where wee perceiue that any might take an offence there wisely to preuent it in them if wee can and not bee like such as giue themselues to all licentious libertie to liue as they list as almost euery one doth in these dayes not caring for a good name of a graue and sober Christian or of adorning their holy profession or of displeasing the godly minds of others but to liue onely like Libertines after their owne lusts opening the mouthes of the Aduersaries to speake ill of the Gospell of God Secondly from Boaz wee may learne that a godly man in his marrying is guided by Gods Law and hath respect vnto Gods good pleasure therein so had Abraham in matching his sonne Isaac and Isaac in marrying of his sonne Iacob for such as be godly make the Lords Will Word their Rule in all things much more in a matter of this weight and consequence they know it to be Gods ordinance and therefore will aduise with God about it yea they know that God hath not left men herein to their liberty and lust to marry as they like best but hath limited them and in his Word hath taught them with whom how and to what end to marry And therefore in marrying we must be ruled by the Lord which will appeare by these things If we see what calling wee haue to marry before wee enter into this troublesome estate as Reason and Religion should perswade vs If we see that wee haue a iust cause to marry then to consider with whom God alloweth vs to marry If we seeke out such a one as not onely with whom we may marry lawfully but also fitly therefore to pray earnestly to God for such a one for God maketh fit matches Gen. 2. and a vertuous woman is his gift It is a happy thing to match fitly and more hard then to match lawfully If lastly we vse marriage Gen. 2. as God hath appointed for increase of posterity and to auoid fornication the first end was before 1. Cor. 7. the fall the latter after and withall for mutuall society helpe and comfort which one ought to haue with another which cannot be except there bee fitnesse grace true loue humilitie and patience But who are thus led by the Lord in their marrying Men seeke wiues now without any respect to Gods will and pleasure they follow the lusts of the eyes the lusts of the flesh and pride of life Thirdly we may obserue how the vertuous are to match so as they may raise vp
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
the faithfull concerning some of them or to shew some wicked instruments in their posteritie as in the genealogie of Cain The genealogie of the godly is set downe for these ends First to shew how God registreth vp his people in a booke of remembrance as being precious in his eyes Secondly to shew how hee hath had from time to time thorowout all ages a race of righteous people a peculiar generation to himselfe in despite of Satans malice and all his bloody instruments Thirdly for helpe to Chronologie as may bee seene in Gen. 5. from the liues of the Patriarkes Fourthly to shew the descent from the first Adam to the second as appeareth in the Euangelists where Matthew intitleth Mat. 1. Luk. 3. his first Chapter the booke of the Generation of Iesus Christ from Abraham to Ioseph and then Luke from Ioseph to Adam This genealogie here in Ruth is to teach the truth of Iacobs prophecie concerning Christs comming of the Tribe of Iudah for here it beginneth at Pharez Iudahs sonne and descendeth to Dauid the royall Prophet and type of Christ Also to shew why the house of Pharez was so extolled in verse 12. by the Elders and people and thirdly to let vs know for what end this Story was written not to praise and set out the vertues of a couple of poore women but to shew from whom Dauid came the figure of Christ euen of Ruth a Gentile a Moabitesse Lastly this may bee to shew the efficacie of the prayer of the people at Boaz marriage wishing by this seede Obed his house to bee as famous as Iudahs house was by Pharez as it was indeed For as Nahshon and Salmon Princes came of him so of this Obed came Iesse and Dauid and so a royall posteritie Of Pharez The Catalogue beginneth here and from this man though misbegotten incestuously the honour of the families is fetched for so in truth it was the Lord making Pharez renowned in his posterity whence not First that the holy Writers are without partialitie they write as things be they omit not for feare of disgrace that which is true and ought to bee set downe they will not spare any friend foe farre off nor neere no not themselues Moses will write his owne faults his Wiues his Brother Aarons and Miriams Samuel will not slip ouer his sonnes miscarriage nor Ionah his owne rebellion against God and his peeuish brabbling with him Ieremie will record his owne impatiencie and Saint Paul his bloody rage against the Saints for indeed they are led by a better Nam quis nescit primaÌ„ esse historiae legeÌ„ ne quid falsi dicere audeat deinde ne quid veri non audeat ne qua suspicio gratiae sit inscribendo ne qua simultatis Cic. de Orat. lib. 2. Vide Iesephum Antiq. lib. 16. ca. 11. vbi meâ—itò culpat Nichol. Damasceni historiam Herodis res falsis laudib ornantem Spirit then that of the world they also cast off selfe-loue and they prefer the truth Gods glorie aboue all which may perswade vs to the reading of these holy Histories full of varieties and yet trueths not to bee found in any writings of men And this should teach such as vndertake to write Stories to deale truely without fabling and to auoide partiall relations that wee may reade true Histories and not fictions and falsehoods to the deceiuing of the posteritie which should bee thereby instructed Secondly that men hold themselues honored to come of such as haue gained honour in the world though otherwise stained in their birth for so here it is accounted honorable to come of Pharez as many with vs doe to come but into this Iland which William the Conquerour obtained how base so euer he was by his birth for outward honour and glory procureth estimation and becloudeth birth so as that no notice is taken thereof Now if outward honor effect this with what honour may we thinke our selues honoured when God the Emperor of Heauen and earth is willing to acknowledge vs to bee borne of him and to bee called his Sonnes But of this few glory because it is onely spiritually discerned and for that such as bee so honoured with God finde here many crosses and so are in contempt with the worldly-minded Now in handling the rest of the names I will shew you out of them that as one naturally begets another so the Elect of God are to be qualified one grace as it were producing another The first in this naturall generation is Pharez which signifieth separate so in the supernaturall worke of Regeneration the Elect must bee first Pharez separate by their effectuall calling by the Word and by the holy Spirit in their conuersation from the vaine world for such 2. Cor. 6. 17. are the Children of God and such ought they to bee as the Apostle exhorteth else wee bee Ephe. 5. 11. not of this spirituall Regeneration Such then as are companions with wicked and so liue they are no Pharezes and so none of Christs line Pharez begate Hezron So is it plaine Gen. 46. Verse 19. 12. Matth. 1. 3. 1. Chron. 2. 5. who went downe Gen. 46. 26. with Iacob into Egypt contrary to the opinion of some Popish writers the name signifieth in the midst of gladnesse and such bee the Elect after they become Pharezes they must needs be Hezrons full of ioy when they feele the benefit of their separation they are a glad people euen as the Israelites separated from the Egyptians and their heauy bondage Hezron begate Ram. 1. Chron. 2. 9. Matth. 1. This Ram or Aram was not Hezrons first borne but Ierahmeel to giue vs to know that the Lord tyed not himselfe to the first borne but he chose sometime the second as here and sometime the youngest as Dauid and so he doth at this day which is the cause of the difference of Children from one Father and one Mother hauing the same education some doing well other some ill The name signifieth high for so are the Elect Deut. 32. 10. Zach. 2. 8. with God and being once Hezrons ioyfull in the waies of God they seeke and set their mindes on things aboue as the Apostle exhorts Col. 3. â— all risen with Christ to doe They be not base-minded to pore vpon the world as Earth-wormes but are high-minded towards God and things aboue they are of a generous spirit not suffering the things below to tread downe their affections and to draw them from God Ram begate Aminadab 1. Chro. 2. 10. Matth. 1. He was Father in law to Aaron who married his Exod. 6. 23. daughter Elishebah this name signifieth my people is noble or free and so are the Elect for hauing attain'd to this height that they become Rams or Arams they free themselues from the world as far as it hindereth them from setting their minds on things aboue And Aminadab begate Nahshon 1. Chron. 2. Verse 20. Matth. 1. Who was