in sinne brought vp therein and none so free euer but in his highest pitch of well-doing he may be tainted of sinne 1. Ioh. 1. II. That the Lord in afflicting his children sweeteneth the same with some comforts he wholly leaueth not them without some taste of his mercy and goodnesse as we may see in his dealing with Naomi he tooke away her husband and left two sonnes and after tooke them away but gaue her an excellent daughter in Law Elisha had an 2. King 6. 10. earthly power comming against him but he then saw a great help from heauen It was a bitter affliction for Ioseph to be sold of his brethren but it was sweetened with Potiphars fauour This at length imprisoned him vniusty but the Lord gaue him fauour in the eyes of the Keeper of the Prison to sugar this bitter pill with And this the Lord doth in mercy that his children might not be ouerwhelmed with griefe and swallowed vp of sorrow therefore by one meanes he casts them downe but by another sustaineth them Let not therefore men which feare God bee ouer-sad when afflictions come God will lay no more then they can beare he layeth on them a burthen but he putteth vnder his hand If wee looke vpon the affliction let vs also consider what cause of comfort wee haue marke when for what how long or short what it is allayed with that we bee not wholy cast downe Vers 4. And they tooke them wiues of the women of Moab the name of the one was Orpha and the name of the other Ruth and they dwelled there about tenne yeeres THis sheweth what course the sonnes tooke after their fathers death they returned not home this crosse brought them not to thinke of leauing that idolatrous Countrey but they setled themselues to marry there so as this verse telleth vs of two things the first is of a marriage and herein who they were the men Elimelechs sonnes the women who are set out by their Countrey then by their names the second is of their abode in Moab and time how long Note before I come to the words that euery crosse bringeth not men home againe their fathers death made them not resolue to goe backe vnto Gods people againe Lot was taken prisoner yet would he still abide in Sodom after his deliuerance Iehosaphats danger with Achab made him not wholy to forsake that house but he must haue more afflictions and the Prophet openly to rebuke him And this commeth for want of waighing the true cause of afflictions when they happen or desire to please other or the loue of this world or some such corruption of our heart To bewaile this our peruerse nature not easily reformed a great affliction must worke on Manasses great distresse must presse the prodigall sonne before they will come to themselues and turne to the Lord yea some are worse for afflictions as may be seene in Achaz 2. Chron. 28. 22. in Amon Chap. 33. 23. in the Antichristians Reue. 16. 11. and in the Iewes Ier. 5. 3. And they tooke them This may seeme an act of their owne as that of Lamech Genesis 4. 19. and that of the sonnes of God 6. 2. and not their mothers deed as is said of Hagar Gene. 21. 21. If they did this with her consent it was as godly children should doe to marry with consent of parents For parents haue authoritie in this case 1. Cor. 7. children owe this honour to them Examples of the godly as in Isaac and Iacob and Samson moue to it and the contrary is found fault with Gen. 6. 2. and in Esau our lawes require it godly men and learned Diuines so teach out of the Word Let children therefore herein take aduice of their parents they shall thriue the better if they doe well their parents will reioyce if otherwise then children may more boldly seeke to parents for comfort and expect helpe at their hands Wiues So women be called when they be marryed vnto men or betrothed It is as if it had beene said They tooke yong women for wiues to liue in Gods ordinance and not for wantons to liue in vncleannesse Though they were not in Israel yet they let not loose the vnbrideled lust of nature but vsed marriage the ordinance of God So men are to take women as wiues to liue together in Gods holy ordinance as the godly haue euer made conscience to doe and not to liue as bruite beasts to defile themselues as Hamor did Dinah and Zimri did Cozbi in the sinne of fornication From this must we flie as the Apostle exhorteth and from other degrees of vncleannesse as adulterie which God seuerly punished 2. Sam. 22. 10. Iob 31. 9 11. so incest Gen. 19. 36. 1 Cor. 5. 1. 2. Sam. 13. 14. and other vnnaturall pollutions not to be named Rom. 1. which God giueth reprobate mindes ouer vnto Of the women of Moab With these they were not to marry Deut. 7. 3. and 23. 3. Esdras 9. 1 2. Neh. 13. 23 25 26. Young persons in their choyce soone erre if they suffer lust to rule and follow not the Law of God Gen. 6. 2. Herein wise Salomon was ouertaken Neh. 13. 26. 1. King 11. 1. Therefore men are to bridle appetite and lust and let the Lord rule them Religion and reason guide them herein The children of God are not to marry with the daughters of men it is condemned Gen. 6. 2. the contrary commanded Deut. 7. 3 4. See there the reason and equity therof euer such marriages are not made in the Lord as they ought 1. Cor. 7. 36 and God hath punished such matches see in Salomon 1. King 11. and in Iehosaphat in marrying his sonne to Athaliah 2. Chro. 21. 6. If Rahab bee a beleeuer Salomon may take her to wife so Boaz may marry Ruth and if there were none other to match with in the world Abraham may take one out of another countrey for Isaac and Iacob may marry Labans daughter but there is no such want but that the sonnes of Abraham may match with the daughters of Abraham now The name of the one was Orpha and the name of the other Ruth This was the wife of Mahlon Cha. 4. 10. the elder brother and Orpha the wife of Chilion the younger whether sisters or no or of what parents these came is not mentioned These Heathen people refused not in those daies to match with strangers Iethro giueth his daughter to Moses which must be for his vertue and not for his wealth for hee had none hee was brought vp like a Prince but he humbled himselfe to keepe Sheepe and so obtained his wife Mens manhood vertues and painefulnesse in those dayes got them wiues Caleb will marry his daughter for the mans vertue sake and valorous spirit Saul will pretend as much towards Dauid but that was pretended in policy not in truth Laban the worldling will marry his daughters for the world and sell them for gaine but a godly man preferreth
Ruths Recompence OR A COMMENTARIE VPON THE BOOKE OF RVTH WHEREIN IS SHEWED HER HAPPY CALLING OVT OF HER OWNE Country and People into the fellowship and society of the Lords Inheritance HER VERTVOVS LIFE AND holy Carriage amongst them AND THEN HER REWARD IN GODS mercy being by an honourable Marriage made a Mother in Israel Deliuered in seuerall Sermons the briefe summe whereof is now published for the benefit of the Church of God By Richard Bernard Preacher of Gods Word at Batcombe in Sommerset-shire LONDON Printed by Felix Kyngston and are to be sold by Simon Waterson 1628. TO THE RIGHT HONOVRABLE AND VERY VERTVOVS LADY the Lady FRANCIS Countesse of Warwick Dowager the increase of all sauing Graces and the fruition of that eternall blisse with the Saints in glory is heartily wished Right Honourable Lady THough a Woman was the Mother of all mans miserie yet of a Woman came saluation to bring vs out of that estate vnto Grace and Glory and for womens comfort God of his mercy hath beene pleased to make their Sexe renowned in many examples To some he hath giuen supernaturall knowledge by enduing them with the Spirit of Prophecie as Miriam Deborah Huldah aâ—â— Annah Vpon other some he hath bestowâ—d singular wisedome as vpon the woman of â—ekoah and hâ—w se woman of Abel in Bethmaacah Rare was the faith of many as the faith of Sarah of Rahab of the widdow of Sarepta and of the Canaanitish woman who haue put on better resolutions and greater courage for the Church in the time of perill then some men haue done Did not Deborah encourage Barak to the warres aduenturing her selfe with him when otherwise he without her was afraid to go Did not Iael the wife of Heber kill the great Captaine and Generall Sisera And who more resolued to icopard her life for Gods people then beautifull Ester with her If I perish I perish Haue there not been of them famous in many other things For attention to the Word as the Virgin Marie and Lydia For going farre for knowledge as the Queene of Sheba to heare the wisedome of Salomon For workes of charitie as Dorcas For workes of piety helping forward the building of the Exod. 35. 21 22 29. Tabernacle as were many women For feruency in prayer as Hannah For daily deuotion in fasting and prayer as Anna. For entertainement of Gods Messengers as the Shunamite as Lydia and one Mary For the feare of God as the Mid wiues of Rom. 16. 6. Egypt For courtesie to a meere stranger as Rebecca For humilitie and patience as old Naomi Who can out-strip Ruth in loue Are there not recorded not meane ones onely but also honourable personages for Religion and Grace as wee may reade in the Acts 17. 4 12. Will a Dionysius become a beleeuer in an Vniuersitie from among the Athenians You shall finde a Damaris to second him In what haue men been renowned wherein some women according yea and beyond the nature of their Sex haue not been remarkable in Wisedome Faith Charitie loue of the Word loue to Gods Messengers feruent affection and desire of heauenly things If men haue suffered imprisonment cruell persecution and Bands for Christ were women behind No verily Acts 8. 3. 9. 2. Nay haue they not in somewhat excelled men sometimes Who entertained Christ so much and so often as Martha and Mary Who are noted to contribute to Christs necessities but women Luk. 8. 3. Who sauing Iohn the Apostle followed Christ to his Crosse lamenting and weeping but women Who of Luke 24. 24. all the ordinary followers of Christ obserued where Christ was buried but women Who first went to his Mark 16. 1 2. Sepulcher with sweet spices to anoint Christs body but women We may reade of a Congregation of women Acts 16. 13. to whom Saint Paul preached being gathered together to the accustomed place of prayer as more forward as it may seeme at that time then men It would be tedious to repeate by name all the notable women in the holy Scriptures and their excellent graces yet can I not let passe Priscilla her knowledge with her husband A quila in the ministerie of the Gospell able to teach an eloquent A pollos nor Loys and Eunice Trayners vp of the famous Euangelist Timothie in the holy Scriptures nor Persis which Phil. 4. 3. laboured much in the Lord as many other women did Not to stand vpon more instances one thing for their more worthy praises is to be obserued and not to bee forgotten I haue read of men well esteemed of to haue been Apostates as Demas Alexander Phyletus and others but of neuer a woman by name once reckoned among the Saints in all the new Testament this is singular glorie But the Lord hath not thought it enough to honor women thus by endowing them with excellent gifts and by their praise-worthy works but also hee hath graced them otherwise To whom did Christ first manifest himself after his resurrection but vnto women Of what act did euer Christ so speake to make it perpetually famous as that of the woman that powred vpon Mat. 26. 7 17. him an Alabaster box of oyntment promising that wheresoeuer the Gospell should bee preached in the whole world there should her worke bee remembred Hath not also the Lord directed his Penmen and by name his beloued Apostle to write an Epistle vnto an Elect Lady And are there not whole books of Scripture dedicated to their names as this of Ruth and the other of Ester for an eternall remembrance of them I hope Right Honourable Lady therefore that I may bee bold to present your Honour with this my Commentary vpon Ruth which you may challenge of right before all others for your bountifull and liberall contribution towards my maintenance in the Vniuersitie of Cambridge by the which I am now that I am and for which as also for your Honours euer-continuing fauours to mee and mine I remaine euerlastingly a debtor Accept therefore I humbly beseech your Honour this my best testimonie of all dutifull seruices and of the acknowledgement of my most thankfull remembrance of the same And my hearty and daily prayer is that the Lord would blesse your Honor that as both you haue intended and also begun good works so you may goe on with encrease therein to the end it beeing the greatest honour before God and men to bee great and rich in good works for which you shall haue for the present many peoples prayers for the time to come of mindfull posterities also great praises and with all in heauen which is the best of all reward with God who euer preserue your Honour in all happy peace and prosperitie Your Honours euer bounden to be commanded Richard Bernard Batcombe March 22. RVTHS Recompence OR A COMMENTARIE VPON THE BOOKE OF RVTH THe booke of RVTH This is the title of this part of Scripture and hereby is shewed of whom it chiefly intreateth euen of Ruth
brests more of her substance than they which doe not Children loue their Nurses we see by experience and better then their mothers that bare them so long as they be without iudgemēt to discerne onely follow nature for the nourishmēt of life It is not so naturall say also these Heathen to be nursed of another as of the mother in whom it is conceiued for differing bodies haue differing temperature and therefore the taking away of the Infant so soone from the accustomed nourishment in the mother must needs breed an alteration A learned man thinkes this to be the cause Kick. in his Oecono of the degenerating so much of Great mens sonnes and of their so little loue to their mothers It is a token of no great loue to children when their mothers put them ouer to strangers it is iust with God if mothers after find their children ouer-strange to them being but rather Note this you vnnaturall mothers halfe than whole mothers mothers of necessitie not of good will for perforce they bring forth but it is true loue which maketh a mother to giue sucke safety to themselues disereth the former or else to dye with it in the Wombe but loue onely to the Infant procureth this latter at their hands Besides all these reasons the examples of all the godly women in Scripture teach mothers now this duety That right honourable Sarah Gen. 21. 7. the wife of a most honorable man and mightie in substance and power nursed her sonne Isaac Princely Iob was nourished by the brests of her Iob 3. 12. Cant. 8. 1. whose wombe did beare him Queene Bathshebah nursed Salomon What shall I speake of holy Hannah the mother also of Moses of Samsons 1. Sam. 2. 23. Exod. 1. Iudg. 13. 42. mother and others The mother of Iesus our Lord and Sauiour whom all doe honour shee did giue her blessed Babe sucke all women call her blessed because shee bare Christ And was shee not as blessed in giuing him her brests to Luk. 11. 27. sucke Yes verily Some good Ladies at this day disdaine not this duety And what should hinder them Such persons may giue sucke and then may deliuer the child ouer to a dry Nurse to attend it in all other things which helpe the poore cannot haue Lastly as there is a blessing Gen. 49. 25. of the Wombe to bring forth so of the brests to Hosea 9. 14. giue sucke and the dry brests and barren wombe haue beene taken for a curse Let mothers therefore take knowledge of these things to presse them to this duety of nursing their owne bowels that in giuing still of their owne substance they might the more worke loue in their children towards them Their excuses are idle are of no force against these reasons for true motherly loue is seene in nursing for lust brings to conceiue necessity forceth to bring forth but onely true and naturall loue causeth a mother to nurse her child Verse 17. And the women her Neighbours gaue it a name saying There is a sonne borne to Naomi and they called his name Obed he is the Father of lesse the Father of Dauid HEre is the naming of the child which was borne of Ruth where note who named it the reason the name thereof and what he came to be shewed in his honorable and royall posterity in his Sonne and Grand-child And the women her Neighbours The women here are those before in verse 14. very godly and religious as appeareth by many things before spoken off These godly women were Naomi and Ruths Neighbours such as dwelt together with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them as the word signifieth Here may be noted who be fittest to be called to such businesses the honest Neighbours and Kinsfolke as was at the birth and Circumcision of Iohn Baptist for kinsfolke they expect it and haue therein an interest and cause of reioycing in the increase of their linage and therefore may not be carelesly neglected and Neighbours are to be called as those which be nigh at hand and helpfull at need who being neere are better as Salomon saith then a brother farre off But here obserue farther what manner of Neighbours they were which these godly women had euen such as themselues for godly women delight to haue about them such as themselues for the wicked and they cannot accord they haue differing heads and hearts ouer the one God ruleth ouer the other Satan the one is regenerate in heart the other vnregenerate and therefore cannot but iarre in word and deed the one being an abomination to the other as Salomon speaketh But the godly hauing Prou. 29. Act. 4. one head Iesus Christ and one heart they will reape benefit one of another by instructing admonishing comforting and praying one for another Therefore to shew your selues godly bee yee delighted to haue them about you And gaue it a name It is said the women gaue it we finde that sometime the Fathers gaue the name as Abraham to his sonne whom hee called Isaac Mothers often as we may see in Leah and Gen. 29. 30. Rachel so kinsfolke now and then as wee may note out of Luke chapter 1. 58 59. And here in Ruth the Neighbours gaue it yea sometime a stranger named the child vpon iust occasion as Pharaoes daughter did giue the name of Moses to him which the Parents did not alter so as it seemeth this was not strictly stood vpon though most commonly the Parents gaue the name If any here aske concerning the time when children were named I finde that it was sometime at the birth of the Infant so Rachel and the wife Gen. 35. 18. 1. Sam. 4. 21. of Phineas gaue their children names vpon their departure but being in such cases it seemeth not to be ordinary it may be thought to be vsually at the time when the child was circumcised as we may perceiue at the naming of Isaac Gen. 21. 4. Luke 1. 59. and Iohn the Baptist And thus doe wee giue names at the baptizing of Infants that as they did so we may put children in minde of the Couenant made in Baptisme of their badge of Christianity and of their ingrafting into Christ and how they were admitted as Gods children into the household of faith and as heires of the Kingdome of Heauen There is a Sonne borne to Naomi That is for the good and comfort of Naomi as is before shewed out of the fifteenth verse and as may bee gathered by the like phrase elsewhere So as in Esai 9. 6. Luk. 2. 11. these words is a reason of the name which they gaue vnto the child Whence note that the godly in ancient time gaue names not by hap-hazard but as good reason did leade them thereunto for they gaue names in obedience to Gods commandement Gen. 17. 19. 21. 3. Luk. 1. 13. who appoynted sometimes names vnto children to knowe also whence they were and whence taken
the faithfull concerning some of them or to shew some wicked instruments in their posteritie as in the genealogie of Cain The genealogie of the godly is set downe for these ends First to shew how God registreth vp his people in a booke of remembrance as being precious in his eyes Secondly to shew how hee hath had from time to time thorowout all ages a race of righteous people a peculiar generation to himselfe in despite of Satans malice and all his bloody instruments Thirdly for helpe to Chronologie as may bee seene in Gen. 5. from the liues of the Patriarkes Fourthly to shew the descent from the first Adam to the second as appeareth in the Euangelists where Matthew intitleth Mat. 1. Luk. 3. his first Chapter the booke of the Generation of Iesus Christ from Abraham to Ioseph and then Luke from Ioseph to Adam This genealogie here in Ruth is to teach the truth of Iacobs prophecie concerning Christs comming of the Tribe of Iudah for here it beginneth at Pharez Iudahs sonne and descendeth to Dauid the royall Prophet and type of Christ Also to shew why the house of Pharez was so extolled in verse 12. by the Elders and people and thirdly to let vs know for what end this Story was written not to praise and set out the vertues of a couple of poore women but to shew from whom Dauid came the figure of Christ euen of Ruth a Gentile a Moabitesse Lastly this may bee to shew the efficacie of the prayer of the people at Boaz marriage wishing by this seede Obed his house to bee as famous as Iudahs house was by Pharez as it was indeed For as Nahshon and Salmon Princes came of him so of this Obed came Iesse and Dauid and so a royall posteritie Of Pharez The Catalogue beginneth here and from this man though misbegotten incestuously the honour of the families is fetched for so in truth it was the Lord making Pharez renowned in his posterity whence not First that the holy Writers are without partialitie they write as things be they omit not for feare of disgrace that which is true and ought to bee set downe they will not spare any friend foe farre off nor neere no not themselues Moses will write his owne faults his Wiues his Brother Aarons and Miriams Samuel will not slip ouer his sonnes miscarriage nor Ionah his owne rebellion against God and his peeuish brabbling with him Ieremie will record his owne impatiencie and Saint Paul his bloody rage against the Saints for indeed they are led by a better Nam quis nescit primaÌ„ esse historiae legeÌ„ ne quid falsi dicere audeat deinde ne quid veri non audeat ne qua suspicio gratiae sit inscribendo ne qua simultatis Cic. de Orat. lib. 2. Vide Iesephum Antiq. lib. 16. ca. 11. vbi meâ—itò culpat Nichol. Damasceni historiam Herodis res falsis laudib ornantem Spirit then that of the world they also cast off selfe-loue and they prefer the truth Gods glorie aboue all which may perswade vs to the reading of these holy Histories full of varieties and yet trueths not to bee found in any writings of men And this should teach such as vndertake to write Stories to deale truely without fabling and to auoide partiall relations that wee may reade true Histories and not fictions and falsehoods to the deceiuing of the posteritie which should bee thereby instructed Secondly that men hold themselues honored to come of such as haue gained honour in the world though otherwise stained in their birth for so here it is accounted honorable to come of Pharez as many with vs doe to come but into this Iland which William the Conquerour obtained how base so euer he was by his birth for outward honour and glory procureth estimation and becloudeth birth so as that no notice is taken thereof Now if outward honor effect this with what honour may we thinke our selues honoured when God the Emperor of Heauen and earth is willing to acknowledge vs to bee borne of him and to bee called his Sonnes But of this few glory because it is onely spiritually discerned and for that such as bee so honoured with God finde here many crosses and so are in contempt with the worldly-minded Now in handling the rest of the names I will shew you out of them that as one naturally begets another so the Elect of God are to be qualified one grace as it were producing another The first in this naturall generation is Pharez which signifieth separate so in the supernaturall worke of Regeneration the Elect must bee first Pharez separate by their effectuall calling by the Word and by the holy Spirit in their conuersation from the vaine world for such 2. Cor. 6. 17. are the Children of God and such ought they to bee as the Apostle exhorteth else wee bee Ephe. 5. 11. not of this spirituall Regeneration Such then as are companions with wicked and so liue they are no Pharezes and so none of Christs line Pharez begate Hezron So is it plaine Gen. 46. Verse 19. 12. Matth. 1. 3. 1. Chron. 2. 5. who went downe Gen. 46. 26. with Iacob into Egypt contrary to the opinion of some Popish writers the name signifieth in the midst of gladnesse and such bee the Elect after they become Pharezes they must needs be Hezrons full of ioy when they feele the benefit of their separation they are a glad people euen as the Israelites separated from the Egyptians and their heauy bondage Hezron begate Ram. 1. Chron. 2. 9. Matth. 1. This Ram or Aram was not Hezrons first borne but Ierahmeel to giue vs to know that the Lord tyed not himselfe to the first borne but he chose sometime the second as here and sometime the youngest as Dauid and so he doth at this day which is the cause of the difference of Children from one Father and one Mother hauing the same education some doing well other some ill The name signifieth high for so are the Elect Deut. 32. 10. Zach. 2. 8. with God and being once Hezrons ioyfull in the waies of God they seeke and set their mindes on things aboue as the Apostle exhorts Col. 3. â— all risen with Christ to doe They be not base-minded to pore vpon the world as Earth-wormes but are high-minded towards God and things aboue they are of a generous spirit not suffering the things below to tread downe their affections and to draw them from God Ram begate Aminadab 1. Chro. 2. 10. Matth. 1. He was Father in law to Aaron who married his Exod. 6. 23. daughter Elishebah this name signifieth my people is noble or free and so are the Elect for hauing attain'd to this height that they become Rams or Arams they free themselues from the world as far as it hindereth them from setting their minds on things aboue And Aminadab begate Nahshon 1. Chron. 2. Verse 20. Matth. 1. Who was
brother in law to Aaron the head and Prince of the Tribe of Iudah which host consisted of 74600. valiant men the first Num. 1. 7. 2. 3. and 7. 12. Standerd This first offered to the dedication of the Altar For the greatest should be the forwardest to Gods seruice and to aduance Religion This also first set forward with his charge towards Canaan Num. 10. 14. so should the greatest with their families set forward to Heauen This signifieth experiment or triall for the Elect of God hauing gotten to bee Aminadabs and become free they taste of the Lords goodnesse and can say with Deuid Come and see what the Lord hath done for my soule They keepe in remembrance the kindnesse of the Lord and can speake of his noble acts And Nahshon begate Salmon 1. Chro. 2. 11. where he is called Salma he married Rahab Mat. 1. 5. Thus in the Line of Christ are brought in Gentiles for our comfort of whom he came as well as of the Iewes and is our kinsman as well as theirs This signifieth peaceable and so are the Elect for after they become Nahshons experienced in Gods goodnesse they haue a peaceable conscience they haue a quiet minde without murmuring without doubting without gainesaying the will of God in any thing which may happen though it crosse them in this world neuer so much they bee peaceable also towards others because the wisedome from Iames 3. 17. aboue with which they are indued is peaceable And Salmon begate Boaz 1. Chron. 2. 11. of Verse 21. whom I haue spoken before It signifieth in strength for when the Elect are Salmons that they finde inward peace with God and that they know God to bee with them then they say to their soules as the Angell to Gideon Goe in this thy strength for in the Lord they are valiant and by his helpe may doe worthily being confident in God And Boaz begate Obed 1. Chron. 2. Mat. 1. Of this also before It signifieth seruing such are the Lords Elect they are his seruants for when God hath made them Boazes and put strength of grace into their hearts to withstand their spirituall aduersaries they wil become obediēt Obeds And Obed begate Iesse 1. Chron. 2. 13. Mat. 1. Verse 22. who dwelt at Bethlehem and was an ancient man in the dayes of Saul This signifieth a gift or 1. Sam. 16. 1. offering and such bee all true Obeds when the elect become seruiceable and obedient the ioy they feele in the Lords seruice maketh them Iesses euen to offer themselues to God as holy Rom. 12. 1 and acceptable sacrifices And Iesse begate Dauid 1. Chron. 2. 13 15. Mat. 1. Of this Kingly Prophet and propheticall King I might speake more at large then might seeme sutable to this briefe exposition I therefore referre you to the Bookes of Samuel and the first of the Kings and the first of the Chronicles and to the Booke of Psalmes which liuely set out this holy man a man after the Lords owne heart His name signifieth beloued and such are the Lords Elect and they may know themselues to be so God witnessing his loue to them for when they bee once Pharez separated from the vaine world Hezrons ioyfull and glad in this their separation Ram's lifted vp in mind to heauenly things Aminadabs a free people from spirituall thraldome hauing gotten the Spirit of Adoption Nahshons experienced in Gods loue Salmons peaceable and Boazes going on in this their strength and Obeds obedient and that freely as Iesses what doubt is there but that they bee Dauids euen beloued of God To conclude this Chapter and so this whole History we may here see how from a meane estate some can arise to great honour as Ruth from gleaning to be the wife of Boaz and the Grand-mother of a King and Prophet Thus poore Mordecai was exalted and that on a suddaine from sack-cloth into silken Robes fit for a King from feare and danger of death to great honor and to be feared And thus came Ioseph from a prison to be a Prince in Egypt and Dauid from keeping sheepe to bee the King of Israel all which is the worke of God as Hannah singeth Dauid publisheth 1. Sam. 2. 8. Psal 75. 6 7. 113. 7. Daniel 4. 17. and Daniel teacheth It is easie with the Lord suddainely to make a poore man rich and to exalt him to honour And therefore let such as be low not enuie the aduancement of others lifted vp it is of God and let them not repine nor murmure to see themselues neglected for if God held it good for such and for his glory to be lifted vp as he can do it so verily he would do it as well as he doth others for God respecteth no person but doth what hee pleaseth in heauen and in earth what is most for his glory though we iudge perhaps otherwise Another thing may wee note for the comfort of the godly That great is the reward of Religion Ruth was of the Lord mercifully rewarded as we haue heard so was Rahab by faith preserued and all with her brought from among cursed Canaanites to bee among the Israelites yea to become the wife of Salmon a Prince in Israel and lastly to be vouchsafed this mercy to bee recorded with the faithfull in the Catalogue of the most Renowned yea and to be mentioned with Abraham for her good works Heb. 11. the fruit of true faith What got Dauid for his Iam. 2. vpright heart though he seemed to be neglected of his parents and sent to keepe sheepe and not called to the Feast till Samuel caused him to bee sent for Was not hee for all that esteemed of God chosen before all his brethren The Lord will not let goodnesse be vnrewarded for godlinesse hath the promise of this life and of the Life to come And in this let all that truely feare God comfort themselues and looke vp to the recompence of the reward which in due time they shall receiue to the full if they faint not Blessed be God and his Name be praised for euermore Amen FINIS