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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Againe, they will obiect, the ſame Apoſtle ſaith in the ſame Chapter, He that giueth in mariage doth wel, but he that giueth not in mariage doth better: therefore the vnmaried life is better then the married: To which I anſwere, firſt, he ſpeaketh to them that haue the gifte, 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 is the comfort of it, to them that are equally minded. And as our labour in innocencie was nothing but pleaſure, which now is nothing but ſorrow: So mariage was then more ſweeter, though now for ſinne it is become more bitter: but the hardeſt labour hath ſome profite; and the pooreſt mariage hath much comfort. But moſt accurſed are they, which for to auoide the troubles they haue conceiued of mariage, do giue their bodies to moſt filthy whoredomes, and wretched adulteries: Of whome Saint Paul ſaith, That God ſhall iudge them, that is, vtterly condemne them: for they ſhall neuer bee made the members of Chriſt, which haue incorporated them to bee the members of harlots, and heyres of eternall and euerlaſting damnation.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Laſtly in departing from his wealth, firſt, if hee haue wronged any man, he muſt follow the example of Zacheus, reſtore foure fould,Luc. 19.8. and he ſhall be blameleſſe for that, ſpend liberally vpon his family in good ſort, after the counſell of Salomon, for this pinching of ſeruants and families fauoureth not of God,Prou. 5.15.16.17. nor of religion, nor of humanitie, the bruite beaſts condemne 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.

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

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

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

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

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

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

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

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

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

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

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

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