sorrow her comfort that God with whom is mercy hath wounded her heart The hand of the Lord is taken in the scriptures many wayes but generally it signifieth the meanes whereby he accomplisheth his counsell and is referred eyther to his mercy and fauour as when it is said the hand of the Lord was with Iohn Baptist or els to his iudgements punishement or chastisement so the hand of the Lord was against the Israelites when they had forsaken him and serued Baalim So when the Arke of God was in the house of Dagon the god or idoll of the Philistines the Lorde ouerthrewe their god cut of his hands and head and smote the Priests with Emerods then they confessed the hand of God to be sore against them so in this place it is taken for his chastisement or correctiō vpon Naomi Out of the which we note many profitable doctrines First that all our afflictions come from the Lord that he might chastise his owne and confounde the vngodly Reade but the 34. 36 Chapter of Iob most excellently intreating of this matter wherein is shewed that neyther the godly escape nor the wicked goe scot-free This is the confession of Moses to terrifie the Israelites of Iosuah to keepe them in obedience and of Dauid a man more exercised in trouble then all the world beside This must we accompt with ourselues in all our miseries we are robbed by theeues spoiled by murtherers stroke by bruite beastes reproched by slaunderers euill intreated by the worlde hurte by our enemies sustaine the losse of our goodes the daunger of our health and are oppressed with sickenesse surely in all these thinges say The Lorde gaue and the Lorde hath taken away euen as it hath pleased the Lorde so commeth thinges to passe But men will say we knowe it well ynough alreadie we confesse it And doe you knowe and confesse and will you not practise A man being sicke at the beginning neuer thinketh on the Lorde but posteth to the Physition for counsell without crauing the forgiuenesse of his sinnes the cause of his sicknesse yet you say God hath sent it and laide vpon vs as if the Lorde sendeth sickenesse to helpe the Physition to money for with him you agree for his paynes and cunnning but with the Lorde you agree not for your owne paynes which you endure But you will say we find ease by medicines our sickenesse is a bated I aunswere so the Lord suffreth witches and coniurers to tell them that come vnto thē the things they desire yet you will not say they are guiltlesse I speake nothing against the excellent and commendable profession of Physicke but rather for the commendation of it seeing God so accepteth it as that thereby he seemeth to salue vp the sinnes of many doing away their paynes and also to giue them longer time of repentance But this I wish both in this in all other miseries of mankinde that first we purge our consciences from notorious crimes and then the Lorde will stay his hande from striking our hearts from wauering our goodes from wasting our bodies from pining and our soules from euerlasting dying Secondly by this we note whence it commeth that the godly are so patient in all their tribulations euen frō this consideration that the Lordes hand afflicteth them This is worthie to bee noted in the example of Dauid when Shemei cursed him Abishai standing by wisheth Dauid to punishe him but Dauid answereth him what haue I to doe with you yee sonnes of Zeruiah hee curseth because the Lorde hath bidden him to curse me as if he had sayde I may punish the Lord as wel as Shemei The very like did Iob aunswere his wife when she would haue him curse God and dye Thou speakest like a foolish woman what shall we receiue good at the hands of God and not euill as if he had sayd wee are bounde to receiue euill at the hand of God as well as good if we receiue the one with blessing let vs not curse him for the other This was it that made the Apostles to reioyce that they were accompted worthy to suffer for the name of Christ and this must sincke into our ignoraunt and rebellious heartes that we may learne at the first to humble our selues least as wee now suffer for sinne so anone we be punished for impatiencie The patient abiding of the righteous auaileth much in the sight of the Lorde men thinke they be forgotten if they bee a little afflicted and crie out like desperate persons Lord Lord but they neuer pray for patience but all for deliuerance Oh howe excellent is this example of Naomi which being in many miseries in a straunge countrey hauing buried husbandes and sonnes being now to departe from her acquaintaunce to take a tedious iourney into her owne countrey poore wearie and desolate yet all her woordes are these The hand of the Lorde is gone out against mee as if she had said hee that gaue them tooke them and he that tooke them lefte me patience Thus must we stay our mindes on the worke of the Lorde as the Arke was stayed by the Priestes in the middest of the riuer Iordan which made the waters to flie backe till all the children of Israel were passed thorow euen so the the floudes of great troubles shall not ouerthrowe vs if we stay our minds on the hand of the Lorde and safely escape the dangerous destruction of worldly affliction Then they lift Now cōmeth the effect of this cōmunication wherein is shewed how sorrowfully these daughters tooke it yet diuersly minded for Horpah notwithstanding her gentle proffers to her mother in law her bitter teares pitiful lamenting yet she taketh her leaue with a sweet kisse returneth back to her idolatrous friends Naomi vsed no perswasions but worldly reasons taken from marriage to perswade thē both she seeth her sister remaine constant she that euen nowe for the loue of people mother in law would goe as far as the farthest now for the cogitation of a heathē husband forsaketh both God people mother and sister Who would haue thought that Horpah which bid her friends farewell her countrey adieu her kindred forsake idolatry abhorre would thus cowardly as I may tearme it flie back again in hope of a husband But yet we see she doeth and out of her example we may note many thinges First that the world carnal reasons are feareful hinderances vnto vs in Religion We see this woman how doth she fall away from God his people all the Church that she knewe her mother and sister We knowe how many being sent for to the great Mans supper which is the Lorde they excused their absence one for his farme another for his oxen another for his wife as Horpah doeth for her husbande What shall I say the loue of the worlde is the hatred of God and Iohn saith Loue not the world
honestie one of the fruicts of religion for she telleth her mother she would go gather where shee could get leaue as if the holy ghost had said the gleanings are for the poore yet poore men must not take them without the consent and fauour of the owners The Lord euery where exhorteth to giue to the poore but he neuer bid the poore take where they found vnknowing to the possessor but they must as Ruth heere doeth not take their right the very gifte of the Lord without the fauour of man This condemneth the rashnes of many which thinke if they bee poore that men are bound to giue to them and small matters they may take freely without the consent of him that possesseth it yet we see not onely religion but also plaine reason to gaine-say it for the least thing a man hath in his owne as well as the greatest one law condemneth the taking of a handfull and a bushell of corn though the offence be not so great But some say it was permitted by the Lord that a man might take the eares of corne and rub them in his hande and eate them as the disciples did without the consent and trespasse of the possessor he might also take a bunch of grapes and eate them and likewise the fruit of the orchard by the same law and therfore we may take without the consent of him that possesseth it I answere if the question bee made of an apple or an eare of corne or a bunch of grapes as then it was permitted so I think there is none that wil now stand in it but then you must remember by the same law that no man might put a sickle into the corne to reape downe a handfull neither yet fill any litle measure with grapes or apples without the consent of the owner But now men will take great measures and quantities and yet thinke not themselues satisfied and being winked at for once yet will they proceed till they be forbidden and then will they vncharitably and vngodly report of such men as will not suffer their goods to be spoiled by them Lastly when her mother had graunted forth shee goeth and commeth to the possession of Boaz her kinsman where we may behold the hand of the Lorde fauouring her diligence leading her to the appointed place where among all other she might be as shee was most gently intreated for shee a silly straunger knowing none beside her mother not acquainted with people or countrie was ignorant whether to go but God which directeth the goings of all ordered her footsteps to his possession where first she should find fauour and feeding that by this meanes the waie for her marry age might be prepared Where we see an excellent example of the prouidence of God looking vpon the poorest as well as the richest and working all things in the world from the highest to the lowest Hee which directeth the descending of the sparowes vpon the ground doth hee not also consider the goinges of the poore It is no dishonour to him as some would haue it that they might more freely giue themselues to iniquitie to note euerie vile and loathsome thing in the world or to looke vpon the base as well as the best surely if anie thing be vncomely it is to the sinfull but to him which is alwaies righteous are all things pure What parents doo not loue the basest partes of theyr childrens bodyes which were borne of themselues yet greater is the loue of God vnto vs than the loue of a mother to her owne sonne neither doth he or can hee but loue the meanest worke of his creation as well as chiefest and the silly flie as well as the stately king Oh how doth this comfort vs more than all the world beside when we knowe the king of glorie beholdeth our nakednes and pouertie and giueth his angels charge ouer vs that not the poorest Lazarus may bee lost but our bodies either eased with reliefe or parted from life our soules may ascend to the bosome of Abraham Euen hee which directed the seruant of Abraham to the citie of Nachor and brought Rebecca out to draw water and moued her aunswere to his prayer her curtesie to satisfie his expectation dyd also leade Ruth to the fields of Boaz and guideth all the faithfull to the end of theyr desires knowing the counsels of the heart disposing the wordes of the mouth feeding the hungry with good things and sending the riche away emptie conducting vs all for his mercies sake to walke in his pathes of righteousnes But behold After these things set downe by the holy Ghost concerning Ruth he returned to Boaz againe and this verse is the beginning of the second parte of that which respecteth him in the which is declared his comming from Bethlehem his salutation to the reapers and their answere to him againe By the which wee gather the dutie of all maisters of familyes and great persons in the worlde which is not onely to be carefull their busines be performed by other but also that themselues as the eye witnesses of their seruants fidelity should look ouer their labours This wee may see in Boaz hee commeth from the cittie to the haruest field hee had committed the care of the reapers to a trustie seruant yet not contented therwith in his own person he commeth to the worke And surely this diligence of Lords and maisters causeth faithfull labourers and seruantes as the idlenes and negligence of the one causeth the vnfaithfulnesse and slacknes of the other for whiles the maisters followe their worldly pleasures the seruants omit their carefull busines Therefore we may reade in the building of the first second temple there were ouerseers of the worke beside the ordinarie labourers and often times would king Salomon and Nechemiah come in their owne persons to viewe the works The like may wee reade of Elisâ—hahs host which was abroade in the field with his reapers when his litle sonne fell sicke insomuch as this seemeth a point of necessitie that euery one whom the Lord hath made a maister of possessions although hee labour not yet must hee certifie himselfe of his labourers diligence with his owne eye sight which condemneth many inferiour maisters of negligent slothfullnesse and idle negligence in not regarding their worldly talents giuen them of God but referring the disposition to their stewards and seruants refuse in their own persons to deale with God his benefits as too base thinges for their occupations which is the cause that so many maisters fall to be seruants and so many seruants ascend to be maisters their wealth is quickely consumed these which would not be their own seruants to keepe themselues in labour wealth come to be other mens slaues in drudgery or beggery eyther in themselues or their posterity as the iust iudgment of God for he that would not vse his talent had it taken from him therfore seeing this ancient nobilitie
THE REWARD OF RELIGION Deliuered in sundrie Lectures vpon the Booke of Ruth wherein the godly may see their daily and outwarde tryals with the presence of God to assist them and his mercies to recompence them Verie profitable for this present time of dearth wherein manye are most pittifully tormented with want and also worthie to bee considered in this Golden age of the preaching of the word when some vomit vp the loathsomnes therof and others fall away to damnable securitie L v c. 12.32 Feare not little flocke for it is your Fathers will to giue you a kingdome Cyprian in the end of the 6. Epist lib. 4. Dearely beloued brethren let this bee rooted in your hearts let this be the preparation of our weapons let this bee your Meditation day and night to set before your eyes and consider with minde and sences the punishments of the wicked with the rewards and deserts of the righteous what penaltie he threatneth to them that denie him and what glorie hee promiseth to them which confesse him Seene and allowed LONDON Printed by Iohn Windet 1596. TO THE RIGHT Honourable vertuous and Christian Lady the Lady Margaret Barronnesse Dacres of the South grace mercie and peace be multiplied in this life present and eternall felicitie in the life to come RIght Honourable Ladie it is reported that the inhabitants of the mountaine Cassius by Seleucia at the third watch of the night doe behold the Globe of the Sunne so that on the one side they see our accustomed darkenesse couering the face of the whole earth on the other side the glistering beames of the shining light displaying the shadow of the nightly darkenes In my opinion this hill doth verie fitly resemble the excellencie of the word of God and the inhabitants thereof the professors of Religion for long since the Sun of righteousnesse the Sonne of God departed from the sight of the world and declined like the Sunne of the firmament hath left the vniuersall Orbe of the whole earth in palpable darknes Yet to vs liuing in this world the beames of his brightnesse the light of his spirit the power of his person and the glorie of his godhead is most euidently manifested by the Scriptures and preaching of his holy word so that there we behold infinite thousands walking in darkenesse and standing on the left hand of God ready for damnation but here wee see a few persons professors of Religion like the men of Cassius liuing in the sight and presence of our Sauiour whom they behold shining in the Scriptures and standing on the right hande waiting for saluation For this cause the voice of the eternall God soundeth so often vnto vs in the Scriptures that wee were vnder the prince of darkenesse that wee were darkned in our cogitation that it was night but now the day starre from on high hath visited vs and therefore we must cast away the deedes of darknesse and put on the armour of light and the Scriptures euery where testifie that the Church of God is in the toppe of the mountaines meaning that the dignitie of our calling as farre excelleth the fancies of the world as the hils arise aboue the vallies of the earth This is the infallible word of life and all the writings of men are but the Apes hereof from hence they heard of their Golden ages their feareful wonders their strange inuentions and their incredible fictions which they haue broched concerning heauen and earth When Ptolomeus Philadelphus king of Egypt builded his famous Librarie and had furnished it with al the writings of the heathen hee also by Ambassadours to the high Priest in Iudah obtained the olde Testament and sixe men of euery Tribe to Translate it out of Hebrewe into Greeke then Demetrius Phalerius one of the Schollers of Theophrastus certified the King that among all the writings of their learned Philosophers they onely were Diuine and the Caelestiall Oracles of the euerlasting God For their truth the secrete nature of euerie hart is forced to confesse for their substance it is altogether occupied on heauenly things for their sinceritie it is established in the promise of him who neuer changeth for their stile neither the principles of Plato the demonstrations of Aristotle the inuentions of Hippocrates the sleights of Carneades the exclamations of Cicero or the conceipts of Seneca were vttered in so plaine eloquence or commendable phrases as the Scriptures of our saluation Also if your Ho. consider the often changes of the lawes of godlesse Gentiles you shall perceiue that they haue had as many Religions as generations but you shall finde that we haue now the Religion of Adam the faith of Enoch the Arke of Noah the sacrifice of Abraham and all the true worship of God as the Church possessed it many thousand yeares agoe and all because the rule hereof the heauenly word of God remaineth for euer Lycurgus the best law-maker that euer was among the Gentiles when he saw his lawes to be amended of the Spartanes for very griefe thereof famished himselfe at Crissa The lawes which Papius Iulius gaue to the Romanes were disanulled by Seuerus the Emperour all the world erreth some one way and some another mutually condemning each others superstition onely the Church of God in euerie age retained one God one faith one Baptisme and one substance of Religion because it followeth one voice of the holye Ghost speaking in the Scriptures It were infinite to set downe all the commoditie we receiue by this heauenly writing By it our manners are mollified our minds instructed our liues blessed and we deliuered from Atheisme Paganisme and Papisme Atheisme denieth all things Paganisme corrupteth all thinges and Papisme confoundeth all things therefore by the word of God wee are freed from doubting the truth deceiuing our owne soules and confounding Religion And because this requireth some proofe I beseech your Ho. to beare with my tediousnesse while I manifest my minde so briefely as I may omitting Atheisme fitter for dogges to beleeue then men to professe I will briefely declare how the Gentiles such as wee were before the worde wrought our calling haue falsified the whole Scripture and corrupted the tradition thereof with the inuentions of their owne Poets and how the Papists are but confounders of Heathenisme heresie and Christianitie First to begin with the Gentiles while reason and nature enforced them to confesse a God which is onely and truely learned in the scriptures they imagined a multitude of goddes and goddesses in the Scripture we finde the mention hereof that euerie nation had a peculiar God The Zidonians and Sirians had Astaroth or as some call him Astartes the Moabites had Chemosh the Ammonites had Milcom or Moloch the Babilonians Bel the Philistins Dagon the Egyptians worshipped many beastes but especially a sheepe among other writers we find that the Athenians had Apollo and Minerua the Boetian Thebes Bacchus and Hercules Carthage had Iuno Cyprus and Paphus Venus Rhodes Apollo Taenarus Neptune
Moab land Art set at rest and blest by Gods owne hand The loue of friends and Countrie ouerpeized With loue of Soueraigne Lord behold in sight The antique age and life of Patriarkes praised How liberall frugall chast pure and vpright But now this mould of earth is turned quite Alas that nought in perfect state should sit The world is chang'd and we are chang'd in it Art thou a maide Learne here of Ruth thy mate To chuse whome God inspires with grace diuine A widdow thou To paines and labour late In each degree thy selfe with Ruth resigne Or art a wife To righteous Ruth incline If maide or wife or widdow then thou bee Thy selfe in Ruth thou as in Glasse shalt see Go little Booke display thy golden title And yet not little though thou little bee Little for price and yet in price not little Thine was the paine the gaine is ours I see Although our gain thou deemst no pain to thee If then O Reader little paine thou take Thou greatest gain with smallest pain shalt make The hungrie stomacke feedes with full desire Whereby the vitall spirites soone renew So if thine heart shall burne with heauenly fire Hereby great fruite shall to thy faith accrew Trie ere thou trust and then giue sentence trew If reading once be pleasant to thy tast Next pleaseth more yet sweetest comes at last William Attersoll In Laudem operis S. Theologiae candidatis Ioannes Brace girdellus HIstoriae methodum Ruthae cupis ordine ductam Haec tibi Thesaea fila sequenda cape Instar impositae facis est vbi Scrupulus extat Hic liber ostendens eruta sensa tibi Hinc tibi doctrinae seruatam sume medullam Multiplicis opus hoc dogmata sancta tenet Instruit vt rigidos casus patiendo repellas Instruit vt dominus colligit ornat oues Et quaecunque tibi remanebit sors locus ordo Ad pietatis opus concitat iste liber Multa docent multi varijs ambagibus aucta Multa tamen liber hic sub breuitate docet Plurima dant multi mendacia plurimae vana Hic nihil est nisi quod Biblia sacra tenet Perge Dei Topselle diu sic pandere sacra Carpere vult frustrà Zoilus istud opus RELIGIONIS Remuneratio per Eundem AVrea mellifluo tribuuntur praemia fructu Si tibi sanus inest relligionis amor Vnica perpetuum pictas durabit in aeuum Semper Aetherco lucet amanda polo. Caetera mortiferis euanescunt subdita telis Caetera postremum sunt habitura diem Caetera cuncta maris voluuntur fluctibus vnà Caetera Laethais mersa ferentur aquis Caetera quid referunt aliud quà m vana labores Et miseras animo se laniente cruces Maxima nobilium pereunt monumenta virorum Dura ruunt subitò saxa remota loco Depereunt vires sic deperit omne venustum Vita perit regum pompa superba perit Diuitiae rapidis agitantur casibus omnes Denique nil vasto permanet orbe diu Lucida diuinus transcendit sidera cultus Post cineres pietas viuere sola facit O quam te memorem dea splendida tu dea certe De caelo lapsam voxsonat alma deam Vox tua durabit dum caeli sidera durant Sola beata salus caetera mundus habet Cum bene nunc vegetans modo post fortuna reflârit Quid valet en pietas candida sola viget Cum nebulis positis Zephyrus spirauerit vltrò Quid iuuat en fastus tollit amica malos Cui micat in vultu patientia pulchra sereno Ciu sedet in nitido fulgida fronte fides Discipuli varijs agitantur fluctibus omnes Christi Christus adest hinc mare triste silet Auxilium differt diuina potentia saepe Vt longo vigeat tempore laeta salus Exilium crux mors ferrum flammaeque famesque Dilectis domini tendit in omne bonum Quos deus ipse tegit suffultos numine dextrae Vt sua quae statuit munera ferre ferant Si non inuenias qua posses vrbe morari Si tibi sint nimia membra sepulta fame Carcere si rigido positus vinclîsque grauatus Si tibi sit medijs anxia vita malis Dat deus vt vincas de puluere subleuat idem Ex humili miseros erigit ille lo co Dat deus orbatis viduisque verentibus illi vt tandem capiant optima farra sibi Ille Israëlem miserum per aequora duxit Hostibus immersis abstulit ille iugum Ille sibi charum Dauidem elegit ipsum Ex ouium caulis ad noua regna vehit Is Naomi reuocat Rutham quoque dirigit ille Vt rectam quaerant ad loca salua viam Vnde aliena sacro stabilitur faedere Christi Extitit atque sacris regibus alma parens Hoc deus est operatus opus qui tempora solus Mutat arbitrio sustinet omne suo Faults escaped in Printing GEntle readers by reson of my charge being farre from London I coulde not bee present at the Printing heereof whereby some faultes escaped the Printing although they be more then I wished yet they are fewer then I feared Of your gentlenesse Correct them thus Pag 3. line 30.31.32 Reade hee nameth the persons where was it done Hee quoteth the place and when was it doone He mentioneth the time The residue being but small amend in this sort Faults Page Line Correction  One 5 21 our Mestres 7 13 miseries gropes 16 31 Grapes desireth 28 19 deferreth not 56 2  Eliah foresee 59 21 Elishah did foresee fall 66 13 fault  77 20 not priuate proud 80 1  duetie 120 14 dulye  124 9 for feare Secondly 196 1â— Thirdly The Analisis or Resolution of the booke of Ruth The Booke of Ruth containeth the lively viewe of the Rewarde of Religion in the familiae of Elimetech wherein must be considered their affliction in famine which bringeth intollerable wrath and miserie to the fearefull and pining death Utter decay and losse of worldly prosperitie Selling and forsaking their patrimonies sojourning and wandering insâ—aunge countries to forsake the people of the Lorde with the Temple and place of Sacrifice Lords Ministers and Word to remaine with their enemies infidels Manie yeares together To dye and be buried among them deliverance by receaving Hospitality as houses for theÌ„selves for their families Landes Marriages plentie Among strangers in the time of their pilgrimage Among their owne friendes at home the famine being ended Returning To their owne countrie where they are joyfully received of their friends to the praise of God in his word to their own comforts in the Lord Readily restored by y e Magistrates to their libertie 1 to be present at the Temple 2 to have Justice to their lands livings With companies gained to the Lord for the increase of the Church by wholesome doctrine sanctified and holy conversations reviving of their owne that he dead to stirre up their names in their houses on
nor the thinges of the world for he that loueth the worlde the loue of the Father is not in him And Christ sayth Whosoeuer commeth to me and hateth not father and mother and wife and children is not worthie of mee Where are nowe our naturalles that woulde be professors but their friends will not let them they woulde be Christians but their wiues will not agree to them this yeere they will be worldlings and the next yeere when they haue ouercome their businesse if they haue any leasure they will heare the word preached Oh daungerous delayes of subtill Sathan studying by the worlde to drawe men from God they lye like sluggardes in winter it is too cold in sommer it is too hotte to worke so they in their youth will be religious when they are olde beeing in age when they bee riche being rich they waxe harder and harder and so continue till the day of their damnation Secondly by this we may gather howe farre an hypocrite or an infidell may goe in Religion Horpah forsaketh her owne people for the loue of God his people she weepeth and cryeth when it is but mentioned vnto her that shee woulde departe shee trauaileth on the way towardes the countrey of God his people and in this her iourney for a fewe worldly reasons she turneth backe againe though as it may seeme with a bitter heart Euen so hypocrites may forsake the worlde and their friendes ioyne themselues to God and his people trauaile and profite in Religion towardes the heauenly Ierusalem bee readie to weepe with them that weepe and lament with them that lament and in any good action set his foote as farre forth as the best yet some occasion giuen eyther for profite or pleasure feare or daunger sodainely turneth sayle and commeth to the worlde againe Euen so sayth our Sauiour of the seede that is sowen in the 2. and 3. grounde it taketh roote it springeth and groweth vp but sodainely the heate of persecution ariseth or offence taken at the doctrine which is taught them or the cares of this life deceitfulnesse of riches choake them By this we learne what to thinke of our softe hearted Christians many among vs that will diligently heare and wring out teares from their moistened braine at the hearing of God his iudgementes thundered and threatned by the Preacher yet being gone will make no conscience of oathes carding dicing tabling gaming for their neighbors mony going abroad on the sabboth day to feasts and beeing sharply reprooued for it then farewell Religion and profession also Thirdely by this we gather what exceeding kindnes an heathen an Atheist or an infidell may shew to them that feare God Horpah for the loue of godly Naomi goeth with her on the way weepeth and kisseth at their departure so great loue did she beare to her mother in lawe that had it not bene for one thing shee had gone thorough with her to her owne people So wee may see many among vs speake well of Religion yet they will not go so farre as Bethlehem for it that is they will wish they had a preacher yet they will hardly eyther on the Sabboth day or weeke daye stirre one foote from their owne places to heare a Sermon so colde is their deuotion but if they giue a poore man a meale of meate or lende him a little money at his neede or receiue a Preacher for a night then he is the onely man in the Countrey But oh Lorde open their eyes that they may see their curtesie is but light in regard of their duetie if for their brethren they would die it were but their duetie howe little is it then that they giue them meat But they woulde knowe of vs what is the way to be saued I aunswere so woulde the young man in the Gospell yet when Christ tolde him he woulde not doe it but went away sorrowing euen so these men may outwardly and inwardly in some measure professe kindenesse and humilitie to be instructed but alasse their profession is far from true feeling of Christian religion Lastly by this verse we note that as Horpah and her companions are carnally minded so Ruth and her fellowes are spiritually minded though one be ouerthrowen with worldly reasons yet the other remaineth inuincible in her first pretended purpose So that here is an image of a Congregation where all heare and yet there is a difference of hearing in one and the same Company one parte with profite another with disprofite one to their health another to their sickenesse to some the sauour of life vnto life to other the sauour of death vnto death Yet blessed be God that hath no earth so barren but it bringeth forth some fruite no people so rude but there are some sanctified persons among them which will not be drawne away till death no battell so cruell but some escape with life If the Pharises will not beleeue in Christ yet the poore people that knowe not the lawe will receiue him for the Messiah Among the mockers at Athens Paul receiued some fruite of his labours and the Gospell was neuer preached in any countrey but it gayned some This teacheth vs to follow the example of Ruth and we shall haue the rewarde of Ruth sticke to the Lorde and to the faithfull with purpose of heart let not the vaine glittering pleasure of pleasaunt pastime or profite drawe vs from the hope of our euerlasting blessednesse The time is but shorte wee haue to spende the labour easie if we willingly endure it the profite euerlasting if we continue to the ende This is the victorie that ouercommeth the world euen our Faith for to him that beleeueth are all thinges possible Let vs therefore heare the worde with diligence that our fayth may be strengthened beleeue with assurance that our soules may be iustified and stand fast in the tryall of this world that bodie and soule may be crowned for blessed are they that endure to the ende And thus much of this conference or communication and the effecte thereof Novve let vs giue thankes to God for that vvhich hath bene spoken The thirde Lecture Ruth cap. 1. Vers 15.16.17 15. And Naomi saide beholde thy sister in lawe is gone backe to her people and to her gods returne thou after thy sister in lawe 16. And Ruth answered intreate me not to leaue thee nor to depart from thee for whither thou goest I will goe and where thou dwellest I will dwell thy people shall be my people and thy God my God 17. Where thou dyest will I dye and there will I be buried the Lord do so vnto me and more also if ought but death departe thee and me IN these wordes the holy Ghost declareth vnto vs the conference had betweene Naomi and Ruth after the departure of Horpah wherein Naomi ceaseth not throughly to trie and examine the minde of Ruth for what cause shee woulde goe with her the wordes containe in them 2. partes
is all heaped on the children they match without wealth or blessing they are detayned in the best tyme of their dayes and finally are discredited by their owne parents Would God you that are naturall parentes would learne of Naomi which was but a stepmother She differred not the time she knewe it a sinne against nature that youth should bee wasted and not in marriage she had a conscience of her duetie and a care to her daughter in lawe that her welfare might encrease her solitarie life be comforted her name aduaunced her religion rewarded with a temporall blessing of a godly husband and eternall saluation in the kingdome of heauen Secondly by this wee gather that for many causes mariage is better then the vnmaried estate if with the feare of God it be vndertaken For in this place Naomi calleth it rest as she did in the first Chapter and therefore by relation the vnmaried life is disquietnes and as rest is better then trouble so the maried life is better then the other And truely in the vnmaried life wee find many inconueniences First the heart is neuer satisfied if a man haue riches honour pleasure health and fauour yet wanting a conuenient mariage hee is not at rest but desireth that If he bee in sicknes the diligence care of a wife is better then a phisition Nature biddeth him marry to increase his name The world biddeth him marry to multiply mankind The Lorde biddeth him marry to prepare some heyres for the kingdome of heauen So that if nature worlde religion require it who shal speak against it Secondly in the vnmaried estate is either too too much solitarinesse or too too much pleasure the meane betweene both is mariage where hee shall alway finde company to expell sorrow and ioyfull care to driue away ouer merry pastimes it calleth a man to grauitie it admonisheth of death if sheweth the world to bee vanitie hath no hope but in heauen Therefore Salomon speaking of one kind and alluding to both saith Hee that findeth a wife findeth a good thing and receiueth fauour of the Lord euen so may a woman say If she find a godly husbande she hath a great fauour Christ taketh greatest delight in his Church and his Church in Christ Such is mariage when the hart of one resteth in another that is the rest which is to be required As for temporall blessinges which further it they must be sought for by diligent labour and prayed for by faithfull supplication because it is the Lord that giueth power to get riches grace to vse them and his blessing to increase them We knowe all the fathers so soone as their children were growen vp they willed and wished them to marry that their mindes might first be stayed at home as it were the foundation and then their actions would bee wiser abroad which would make a perfect building But some will say Paule affirmeth it is not good for a man to touch a woman that is to marrie I answere that saying of Paule is because of troubles that are incident to mariage by reason of the wickednes of the world The marchant that ventureth on the sea hath greatest gaine and suddainest losse not as if the sea were in fault but because the stormes fall on the sea euen so if any find their mariages bitter vnto them let them knowe the fault is not in the thing but in the time place or persons And though troubles followe it it is but sowre sawce to sweet meat as the furnace doth purge the golde that their loue might be manifested their fidelity tried their patience approued and their religion if they haue any declared Againe they will obiect the same Apostle saith in the same Chapter He that giueth in mariage doth wel but he that giueth not in mariage doth better therefore the vnmaried life is better then the married To which I answere first he speaketh to them that haue the gifte of chastitie but we knowe the fewest parte are endued therewith Secondly his speech is for those troublesome dayes of persecution when the faithfull were in continuall troubles and feare of their liues then was it better to die single then leaue many helpelesse widdowes behind that they might the better flie in danger bee constant in affliction and haue no lets or pul-backes to keepe them from Christ so hee wisheth and protesteth for their troubles were meanes to keepe them from mariage in which sense the Apostle calleth it better not to marrie and yet yeeldeth the other to bee good and lawfull But in times of peace where there is plentie and libertie the swelling nature will not bee appeased but onely by mariage where the gift is not and the Apostle saith in those daungerous times that it was better to marrye then to burne that is to bee vexed with the daylie desire through the feeling of our owne necessities Thirdelie they may obiect that the vnmaried care for the thinges of God but the maried to please their husbandes and wiues to the which I aunswere that marriage hindereth not the seruice of God but furthereth it in many respects first because a householde is a little Church where the married persons are the ministers of their families by priuate instruction to drawe both children and seruantes to the kingdome of heauen Secondly it putteth them in minde of the loue of God to them when they loue one another and admonisheth them of their duties which is to loue God againe Thirdely they haue mo priuate blessinges as the seales of God his fauour towarde them which also stirreth them vp to serue the Lorde Fourthly two are better then one for if one bee negligent in the worshippe of God the other may whette his fellowe on their prayers are more acceptable because the number of them that praye is greater And if any omit these duties the fault is in the persons not in the marriage for that is it which the Apostle Saint Paule condemneth when eyther partie are so much inclyned to one another that they weigh not the loue of God and care of heauenly thinges for the fondenesse ouer themselues and trauaile for earthly commodities but wee must bee married as if wee were vnmarried in this respect we must vse the world as if wee vsed it not reioyce in the company of one another as if wee reioyced not Therfore to conclude mariage is honorable in all instituted by God himselfe obserued by the Fathers before Christ both princes priestes and prophets commaunded by our Sauiour his apostles to bee vndertaken that such persons as haue not the gifte of continencye might marry keepe themselues the vndefiled members of Christes misticall body Let vs then bee exhorted to bee patient in the troubles that accompanye it for although a bitter shell doe compasse the nutte yet how sweet is the kernell that lyeth within although it haue as many miseries as the winter hath colde dayes yet vnspeakeable
neere him which was this that Boaz might first bee grieued and then should Ruth best vtter her suite But of all this we haue spoken before and therefore to the petition of Ruth Spread the winge Ruth omitting no opportunitye so soone as shee had vttered her name shee putteth vp her petition and by a figurative speeche desireth him to bee her husbande and defendour For to spred the winge wee knowe is taken from birds who keepe their young ones vnder their winges And this speech of Ruth to Boaz is indeede to intreate him to bee her husband for wee reade the sence of these wordes to bee spoken to Sara by Abimelech the king of Gerar that her husbande Abraham shoulde bee vnto her a couer against all those that woulde oppresse her And therefore in ancient time women were wont to be couered in the presence of their husbands And Ruth saith to Boaz spread thy winge ouer mee that is bee thou my husbande to couer mee for in times paste it was a thing very odious to bee without husbandes euen as odious as to bee starke naked or a maisterles dogge as the prouerbe is Which appeareth by that complaint of the prophet Esaye That seuen women shoulde laye holde vppon one man and desire to bee called by his name promising to prouide their owne liuing So that this figuratiue speeche doeth most notablye describe the duetye of husbandes towarde their wiues First the wing signifieth protection for it is the duetye of husbandes to defend their wiues to bee able and willing to shield them from iniuries prouide for them necessaries couer them in dangers minister to them comforte and strength in their weakenes But truelye it is pitye to see what married men wee haue in these dayes and how little commoditye manye helples wiues receiue by their retchles husbandes that surely they are driuen with Abigail manye times to shifte for their own liues and the liues of their families These roisting companyons hastye and headye husbandes which for euerye light occasion forsake their families or weary their wiues with their presence minister neither couering or comforte according to their bounden duetye but like periured and forsworne caitises that haue falsified their faith to God the church and their wiues runne headlong to their owne destruction and decaye of their posteritye Oh howe sorrowfull is the estate of women if they be not supported with the kindenes of their yoke-fellowes Bearing of children is nothing in comparison of this for that is their deserued punishment of God but the other the intollerable hande of the Deuill Wee reade that the Pellicane will teare out her owne breaste to feede her younge ones but wee reade of fewe so vnkinde as to feede vpon their young ones saue onely these vnnaturall husbandes Wee read that the Storkes are alwaies fedde so long by their younge ones when they are olde as they nourished them when they were younge But these godlesse fathers care neyther for to nourish their little ones being young nor how they shalbe maintained when they are olde Finally by this wiues are instructed their obedience to their husbandes that as the little biâ—de is at the call of his damme so wiues must be ready at the becke of their husbandes And let vs looke vpon the bruite beastes for examples of hues who in their brutishe kinde condemne our humanitie The Emmeâ— laboureth and prouideth for winter that condemneth sluggardes The Asse knoweth his owner and the oxe his maisters cribbe These condemne vnthankefulnesse to God The Doues teach vs innocency the serpentes wisedome the dogges watchfulnesse the Foxes warinesse the Lyons courage and the little birds our duties to wiues and children Therefore let vs not be more gracelesse then these lest their diligence like the voyce of Balaams Asse condemne our disobedience to perpetuall misery Blessed bee thou of the Lorde Nowe commeth the seconde parte of the conference betweene Bohaz and Ruth to bee handled wherein onely Bohaz speaketh And first of all hee blesseth or prayeth for her saying Blessed bee thou of the Lord for this latter fauour is greater then the sorâ—er Then thou forsookest thy country to come with thy mother in lawe but nowe thou forsakest younge and youthfull husbandes to come to mee a diseased olde man neither wealth nor pouertie can alter or chaunge thy minde from following the commandement of God to thy owne hinderaunce So in this example wee haue an excellent patterne of true and vnfayned religion which is this when Ruth is obedient to the ordinaunce of God euen in that which seemeth to her owne discommoditie and earthly consolation for she was a young woman and therefore by nature desired a young companion and not to bee troubled with a withered olde man from whome she coulde receiue but little bodily comforte yet because by the lawe shee was tied to her neerest kinsman of her deceased husband forsaking all other she cleaueth to him making the lawe her choise his age her honour and the triall of his former curtesie as bandes of assurance for his future kindnesse This was the faith of Ruth that caused her like Leui to forsake his custome like Zacheus to departe from his wealth like the courtiers of Herode to forgo their honour and also the saintes of God to forsake their dearest frendes to followe the voyce of the Gospell And this teacheth vs to cast of earthly commodities in worldly businesse to forsake nature and naturall affection to forget life and liuing and account all thinges but dunge in regarde of obedience to the worde of God This is it that toucheth the quicke will proue the heart of euery christian If this condition were propounded Christ saith That for him wee must forsake all that wee haue Nowe if this lawe were made that whosoeuer went to hearing of the worde shoulde presently confiscate his goods at the pleasure of the law-maker Who woulde in this case be obedient rather to the bare voice of Christ then to the threatning wordes of the lawe Examine beloued arraigne euery man his owne hearte for this point and then you shall see whether the loue and desire of the worlde hath not droue out the loue of the Father Euery dastarde will offer and make shewe to fight hardely till hee come to approch the fielde but in the face of the enemie if hee abyde there is the triall nay if hee see but one waye to escape hee will surelye take that though it bee to his owne discredite So I feare mee I feare mee many if danger were woulde not onelye turne from vs but fight hotlye against vs for all their faire faces to vs. They which nowe will hardelye of one hundered poundes giue one to the Gospel will not then leaue the principall to follow the trueth but as the glare worme doeth not glister but in the night so true christians will not bee knowne till the dayes of darknes and errour come when these dissembling hipocrites shall bee
shall giue an accompt for vsing and abusing it for to put trust in their wealth is to thinke they may doe with it what they please Thirdly they must distribute willingly liberally and dayly for as they are riche in substance so they must be rich in good workes that is they must excell other in giuing as they doe in possession Fourthly that those men which doe thus bestowe their wealth haue layed the foundation of their saluation and lay hold on eternall life This is the way to keepe wealth after the word of God and who so euer doeth otherwise eyther in mariage or vnmariage doth hoord vp but rust to torment him the canker to consume him the care to molest him and vengeance against the day of vengeāce eternally to condemn him Lastly in departing from his wealth first if hee haue wronged any man he must follow the example of Zacheus restore foure fould and he shall be blamelesse for that spend liberally vpon his family in good sort after the counsell of Salomon for this pinching of seruants and families fauoureth not of God nor of religion nor of humanitie the bruite beasts condemne it but spend nothing in waste for thou art but steward of thy goodes now you know a steward must giue an accompt to his maister Finally that which thou reseruest giue to thy children as Abraham and all the godly did to their posteritie and whosoeuer followeth this counsell shall be guiltlesse for mispending cleare from euill keeping free from wrong getting and acquitted from the dreadfull reckoning which all the worlde shall make one day to the Lord for abusing his benefites Now let vs giue thankes to God The fifteenth Lecture Chap. 4. Vers 12.13.14.15 12 And that thy house be like the house of Pharez whome Thamar bare vnto Iudah of the seede which the Lord shall giue thee of this young woman 13 So Boaz tooke Ruth and she was his wife and when he went in vnto her the Lord gaue that she conceiued and bare a sonne 14 And the women sayde vnto Naomi Blessed bee the Lord which hath not left thee this day without a kinseman and his name shall be continued in Israell 15 And this shall bring thy life agayne and cherish thine old age for thy daughter in law which loueth thee hath borne him which is better to thee then seuen sonnes WE haue shewed you the last sabbaoth that this 12. verse is a part of the prayer of the elders and people at the marriage of Boaz and Ruth for in the first part they prayed for the fruitfulnesse of the woman but in this they commend vnto God the blessing for their posteritie and because we then deuided it we will first of all handle it and then proceede to that which followeth First therefore out of this second part in their prayer we gather another duety of the godly in praying for children which is to desire in some measure the blessings of this world eyther riches or honour vpon them which in this place these Iewes doe vnfainedly pray for the house or posteritye of Boaz when they say and that thy house may be like the house of Pharez who had the birthright of Iudah whose posteritye was the noblest of all the family from whome also descended this Bohaz as appeareth by the end of this Chapter which flourishing estate as it had continued in the progeny of Pharez for sixe generations so they wish it might follow in his posteritye for many more neyther is this speciall in this place but also dispersed thorough all the scripture for wee knowe what promise the Lord made vnto Abraham that vnto his seede hee woulde giue all the land of Canaan as a comfort vnto him to thinke that his posteritye should be so well prouided for whereby they might not onely bee continued but richly aduaunced as the Lordes of the earth The like was it that hee promised to Dauid that hee should alway haue a sonne to sit on his seate not simply a sonne but a sonne to sit on his seate as if the Lord had sayde thou shalt alway haue the kingdome in the possession of thy posteritye and the shall raigne as Kings for euermore So on the contrary it is a curse when the name of houses are put out theyr memory forgotten theyr wealth dispersed their honour abased and their children like vagabonds vppon the earth It was also a speciall promise to the people of the Iewes that if they obserued the statutes of the Lord then should they and their seede be able to lend to other but they should not neede to borrow of any These things considered by the example of these promises of the Lord and the persons of these fathers we haue an excellent way described for the mayntenaunce of our possession in the name of our posteritie which is this to commend it by prayer to the tuition of the eternall God for that which he hath promised may we pray for the same way that maketh barren women to become fruitfull the increase of the earth to multiply the heauens to giue theyr rayne Countreyes to be deliuered from sword famine and pestilence and pulleth downe all the blessings of God vpon vs is also the appointed meanes for the continuance of worldly families But how long how long shall I perswade the world before they beleeue it doe they not spend their dayes in worldly deuises to compasse the earth by multitudes of purchasings which are alwayes trauailing abroade in restlesse iourneyes by many bargaines to augment their substance vsing all lawfull and vnlawfull meanes for to increase their wealth and inlarge their possessions that their posteritie might be honourable when they are dead their children aduaunced by money not by vertue maintained by pride not by humilitie raigne like kings in all manner of pleasure vpon the earth while the fathers are tormented in hell for their wrongfull oppressions thus men pray on the world as the eagles on the altars and the birds on Abrahams sacrifice but not to the Lord as the young rauens that call vpon him who being left of their owne parents are fed by the Lord that his kindnes might be manifested to our children as well as to birds and that their welfare dependeth vpon the blessing of God not the benefite of elders the fauour of our maker not the couetousnes of our fathers Against these it is that the Prophet cryeth and curseth because they ioyne house to house land to land field to field inheritance to inheritance that themselues might raigne alone vpon the earth this is the care of them which are sodainely from the dust to the chayre of wealth aduaunced from slauery to honour from beggery to riches that they might as the Prophet sayth build fayre houses encroch greater compasse of lands that their names might be famous vpon the earth But who is he that maketh any ordinary and dayly prayer vnto the Lord that his substance might
thankesgiuing to God vers 14. in these words Blessed be God secondly the matter of their thankesgiuing in the words following first for Bohaz his sake in that God had left him to be Naomies kinseman secondly because this childe of Ruthes her louing daughter in law should renew her yeares and cherish her old age of these parts let vs briefely speake in order So Boaz tooke After the solemnitie of this mariage in the presence of the people and their prayer ended which they powred foorth in the behalfe of both these partyes and their posteritie Bohaz proceedeth to the end of this action and taketh Ruth to his house to be his wife as a duety of a kinde and a godly husband For all this while we must imagine that Ruth was absent from the place of this communication and according to the counsayle of her mother sate wayting at home for some prosperous newes and praying no doubt for a ioyfull successe of this desired mariage our of this we gather First the duety of all godly husbands which is to take their wiues and dwell with them as this Boaz doth Ruth for it is no doubt but that he presently went to the house of her mother and thence tooke her bringing her to his owne house that there they might liue and loue together This phrase of scripture wee may finde vsed in many places as in the history of Izaak how he tooke Ribkah his wife and brought her into the tent of Sarai his mother and was comforted after his mothers death where the holy Ghost doth not onely declare the kindnesse of Izaak but also the commoditie of dwelling with a wife for the presence of Ribkah caused her husband to forget the death of his mother as if he had sayd the presence of a wife is greater then the comfort of a mother For this cause Peter exhorteth that husbands should dwell with their wiues like men of vnderstanding giuing honour to their wiues as to weaker vessels because they are the heyres of the same grace and that their prayers be not hindered as if he had sayd they must dwell together and they must pray together for as Christ is alway present with his Church so husbands must keepe the companies of their wiues This point being euident both by reason and religion it condemneth the wandring abroade of many idle husbands some which are neuer satisfied with riches by markets and merchandise trauailing in the world depriue their wiues of their due beneuolence others for their pleasure walke from Countrey to Countrey spending their dayes in pleasant disport among carnall and suspitious companions leaue wife and family to the sea of this world like children in a Ship without guide or mariner many are present but to the discommoditie and discomfort of their poore wiues and children oh how doe any of these persons take their wiues with godly mindes eyther to dwell or pray together How can the vine prosper when the roote is vncouered and how can women be comforted when their couer is taken from them I meane their husbands as Abimelech the king of Gerar tolde vnto Sara Is not the body dead without a head yea if it be but a minute of an houre do not then our wandering youths murder the bodie of their owne family being absent about vnnecessary busines sometime for the space of many moneths Is not the body maymed if it want but the least member yea but a finger how is then those households wounded where the chiefest parts either husbands or wiues be wanting and wandering abroade and finally what is this but to diuorce themselues for a season without any lawfull cause to put asunder them whome the Lord hath ioyned together to breake the felowship of holy wedlocke to despise the societie of godly marriage to lay open themselues to the temptations of the deuils and to thrust both bodyes and soules into daunger of damnation This I speake not as if all absence frō eyther party which consent for a time about necessary busines were vtterly vnlawfull for so Iacob Moses Aaron Dauid and the Apostles should be faulty but I speake against this wilfull departing of one from the other without either consent of man or wife conscience of the law of God or regard to their owne persons for the company of these twayne is greater then parents or children for which the Apostle sayth that if one be a beleeuing person and the other an infidell yet they must not depart if they be willing to dwell with them and he giueth no libertie for breaking theyr companie except it be to pray the more feruently and wisheth also that if they doe so yet it must be but for a season that sathan tempt them not so great regard must be had of the fellowship in marriage that the zeale of prayer the worship of God the loue of our owne parents the increase of wealth and the pleasure of the world must not separate without the voyce of both partyes and yet the time must be but short for the auoyding the temptation of Sathan and the daunger of their owne damnation Secondly by this we may gather who is the author and sender of children which is the Lord for this scripture sayth that the Lord gaue her to conceiue for as Paule sayth of the corne that is cast into the earth that it increaseth neither by the planter nor yet the waterer but by the Lord so must we say by the seede of mankinde that it lyeth neyther in the husband nor in the wife but in the blessing of God for which cause when Rahell sayd to her husband Iacob giue me children or else I dye he answered her in anger am I in Gods steede that kept thee frō the fruite of thy womb as if he had said it is God that sendeth issue and not man therefore Dauid saith that children are the possession of the Lord and the fruite of the womb is his reward By the which we are taught many excellēt and worthy lessons first that seing they come from the author of euery good gift we haue a ready way where to aske them when we want them for as when we want wisedome the Apostle saith we must aske wisedome at the hand of God so whē we want children we must aske children at the hand of God When Ribkah was barren by her husbands prayer she was made fruitfull so barren women by their husbands prayers haue bene made the mothers of many children Annah obtained by her prayer at the temple not only Samuell but also three other sonnes and two daughters Oh let vs not be vexed then for many children but let euery one aske confidently by the will of God and they shall receiue if it so please him plentifully to their owne desire Secondly seeing children come of the Lord we are taught to vse them as the blessings of God and as the child by nature should first know