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 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 y e 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 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 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 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 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 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
wilde when it shall be manifested that the surest safest way in religion is to depend on God and not men Where thou dyest Hauing promised her life to bee spent in her mothers company shee proceedeth to her death shewing vnto her such perfect frendship as neither the trauailes of life or sorrows of death could euer abrogate and she addeth that euen in that place where Naomi should be buried would Ruth bee enterred for wee know the ancient custome was to bee buried with the fathers or predecessours whereof vndoubtedly the cause was the hope of the resurrecton that as they were buried so they shuld rise together to be made partakers of eternal woes or euerlasting ioyes And by this we obserue the loue which we owe vnto our fathers frends must be of such continuance y t it reach vnto the graue not only to be here the inheritors of their lands but also being dead to giue our bodies to their sepulchres and the measure of it must be so perfect that we must be the companions of life death And truely such as is the loue of children to their naturall parents such must bee the peoples to their spritual fathers in Christ The Galathians to pleasure Paul wold haue pulled out their own eies but men in these daies are so far frō this liberalitie towards the small number of preaching ministers that they wil hardly giue any penny towardes their maintenance they had rather haue their gold then the gospel of Christ their paltry pigs then preaching They cry out chargeable chargeable is the ministery when they thēselues which should pay the tenths yeld not the twentith of their increase such suing for their right such triing of customes such ouerbearing the weake finally they would be religious but y e ministers must be as beggers among thē Who seeth not in many places where they crie out for preachers and promise largely in their behalfe yet when the Lord hath sent them they almost stinke in their presence I speak plainly I confesse yet but the truth moreouer they are not onely poorely prouided for but euery base person pesant pot cōpanion are suffered to crow ouer thē cry out against thē Thus Chirst was before yet like vs contemned of the brauest reuiled of the basest the world I see is no changling although many hundred ages haue passed since yet the maners thereof remaine it agreeth in nothing saue onely to persecute Christ and seeing we are sent forth as a silly lambes among ten thousand wolūs and as men borne out of due time although our calling be despised our labor vnprofitable we made laughing stocks yet our pains will be rewarded our offences pardoned we crowned they euerlastingly confounded So let God Last of all that shee might be no more molested by her mother in law she confirmeth the resolution of her mind by an oth in these words So let God do vnto me and more also if ought but death do separate thee and mee which is an vsuall manner of swearing in the scripture as we reade of Dauid how he swore he woulde bee reuenged of the churlish Nabal for the vncourteous message he returned him by his seruants and is vsed by all the godly in the olde Testament and indeede it doth most notably describe the nature of an othe for it is thus much in effect I pray God confound mee if I speake not this with purpose of heart out of the which wee note many thinges most profitable First that in euery oath wee curse our owne soules if we publishe not the truth or performe not that which we promise as if euerie time we sweare wee shoulde saie The Lord confound mee bodie and soule with sathan and his angelles if this bee not so Oh that our othe-mongers common swearers in our daies wold remember or vnderstand this that wheras in their daies they haue sworne many milions of times so many curses damnations they haue wished to themselues the very consideration wherof would make them as gulitie in their own consciences as euer Cain was for killing a man or Iudas for betraying the Lord of glory they haue with their arrowes of blasphemy shotte thorough boared the Lord to the very neerest place of his life for euerie trifle And truly as the common Inne is knowen by his signe and the black Moore by his skin euen so is an atheist and carnal man by his othe We shal talke with honest worldly men who at euery worde or sentence will breake foorth into most horrible swearing vppon no occasion if they be rebuked they waxe much worse We read of an Egiptian Israelite that blasphemed and was by God his owne commaundement stoned to death How if this law were put in practise among vs where woulde the gallant companions which will sweare by all the colours of the moone become would not they crye out to the hills to couer them and to the rocks to fal vpon them was it not strange that among sixe hundred thousand men which were able to beare armes with olde men women and children almost innumerable there shuld be found but one man that had blasphemed or taken God his dreadfull name in vaine and he must be stoned But among vs if so many chosen men were taken my life for it there shall not be found among euery hundred ten persons which are not common blasphemers Oh Lord how doth thy mercy stay the heauens from powring downe stones vppon vs as they did vppon the Cananits There is not now a child in the streets if he be able to speake but he murmureth an oth onely excepted some few which haue godly parents there is not a woman eyther mayde or wife some few excepted which doth not dayly increase their curse by their continuall blasphemies may wee not now say Lord what is man that thou visitest him or the son of man that thou so regardest him Truly the most folow the counsell of Iobs wife they curse God and dye a godly martir required to curse christ and hee should liue answeared seuentie yeres haue I serued him yet hee neuer did mee any hurt why then should I curse him And I pray you what hurt hath the Lorde done vnto you that you thus blaspheme his honour curse your owne soules rebell against his lawes and sweare many hundred times oftener then you eate or drinke surelie the disease of leprosie was contagious and whosoeuer had it was excluded from the congregation how much more ought this poyson of swearing and swearers to be cut of from the society of God and men And surely now helpe O ye Gods of the earth I meane you magistrats and men of authority this knot will neuer be vnloosed except you draw out your swords and strike it a sunder though you would giue them all your posessions steale away their swearing as Rahel stole her fathers idols yet they will sweare
be by his blessing increased with his fauour preserued and to his glory bestowed Nay nay if none had no more wealth then that which they had gotten by prayer their glorious shewes would in little space grow as bare as the trees in the winter when they haue neyther fruite nor leaues to couer them This I speake not to the discredit of any wealthy persons but shew them the way to attayne the end of their desire the continuance of their posteritie in godlines and wealth which is by prayer For as Christ prayed for Peter that his faith should not faile him so parents must pray for their posteritie that their names may not decay in them If any thinke when theyr barnes are inlarged their corne gathered they filled health enioyed wealth increased and rest obtained that eyther soules or children shall haue the greater rest like that foole in the Gospell their markes are much amisse for wealth and issue are lost both in an houre looke vpon the example of Iob the death of his children and decay of his wealth Againe none must be hereby emboldened to present their prayers before the face of the almighty for the maintenance of their children in worldly vanitie to make that the onely end of all their desire which is to be more carefull for the shoe then the foote for the rayment then the body and for the body then the soule but this must be their direction as the Lord commaunded the Iewes if they kept his statutes then should their oxen be strong to labour their sheepe bring foorth thousands and ten thousands in their streetes their daughters like the polished corners of the temple and their sonnes as their fruitfull garners which neuer are emptye For vngodly Haman was hanged though he were the prince of the princes but godly Mordecay was aduaunced which was as poore as the basest Shebna was depriued of his office because he was wicked when godly Eliakim was promoted to his place euen so it is not honour but the feare of God that bringeth and sustaineth honour that you must pray for your children Kings for vngodlines were depriued of their seates and thrones of maiesty whereunto they were borne much more will the Lord execute his iudgements of pouertie and slauery vpon those that would be aduaunced and yet are wicked for Salomon sayth that the prosperitie of fooles slay them and the crowne doth not endure from generation to generation yet the feare of the Lord abideth for euer Secondly by this verse we may note when they expressely make mention of Thamar the mother of Pharez and wish the posterity of Boaz to be like his the great blessing of God vpon that incestuous birth for we know the history how that Thamar was y e daughter in law of Iudah the wife widdow of his eldest son dissembling her selfe to be a whore by her apparell and place had the company of her father in law by whome she was conceiued of two sonnes the elder was this Pharez and the yonger Zerach yet wee see how y e Lord doth magnify this Pharez with a glorious and godly posterity By the which he teacheth vs these two profitable lessons that the sinnes of the faithfull are forgiuē though they be neuer so great We see this Iudah an excellent man yet ouercome in this action had not any such plague inflicted on him as Ruben his eldest brother or Simeon Leui but he which couered and omitted that sin of Abraham with Hagar of Iacob with Bilhah and Zilpah of this Iudah with Thamar Lot w t his own daughters and such like wil also forgiue all the defaults of the godly vnto the end of the world By the which we gather exceeding comfort when we come to this persuasion that there is no condemnation to them that are in Iesus Christ that the gates of hell shall not preuaile against the mercies of y e Lord that the victory of our faith shall conquer the world when Noah shall be cleansed from his drunkennes Moses and Aaron frō their doubting Miriam from her murmuring Dauid from his murther Peter from his deniall of Christ and all because the Lord will couer the sins of his Saints be they neuer so great when he punisheth the faults of many thousand wicked persons with eternall damnation although they haue not sinned with the like transgression Secondly by this we learne that the Lord doth not punish the childrē for the parēts faults if they commit not the like themselues for this Pharez begotten in incest was blessed by the Lord not only with temporal glory in himself and his issue but also with this that he was made one of y e fathers of Christ And this teacheth vs that this vpbraiding of men for their birth be they base borne or free borne is no fruit of the word of God but the malice of the deuill which first deceiued the parents and now would discredit the childe Let it not therfore beloued be any speech in our mouths to shoot at them whom the Lord hath wounded by nature any thought of our hearts to enuy their welfare were their parentage neuer so base but pray for them that though they proceede not of a sanctified birth yet they may grow vp to a sanctified and holy life to make a godly a blessed end And finally let vs be encouraged vnto religion by the fauour of God which dealeth thus mercifully with his Saincts neuer suffering any thing to be laid to the charge of his chosen stopping the mouth of the deuill himselfe y t he neuer rise in iudgement against y e faithful or bring any litle sin of theirs into the remembrance of God but washing them all in the lauer of regeneration y e bloud of his sonne and will giue thē white robes clensed frō al filthines y t they may be chast virgins for y e Lords seruice and feed at his own table for euermore this cōsideration made Dauid to cry out and say oh whē shal I come and appeare before the presence of God it made Simeon to say now Lord let thy seruant depart in peace it caused Paule to vtter these words I desire to be dissolued and to be with Christ for blessed are the people that are in such a case yea blessed are the people whose God is the Lord. Thus much for this verse Now let vs goe to the verse following In these three verses following the holy Ghost declareth the blessing of God vpon this mariage of Boaz and Ruth The words containe in them two parts the first part is of Boaz ver 13. the second is of the women that were present at the trauaile of Ruth The first part sheweth how Boaz taking Ruth and vsing her as his wife had the blessing of God in conceiuing and bearing him a sonne the other part of the women is their reioysing with Naomi for this fruitfulnesse of Ruth it comprehendeth two partes the first theyr
of the earth Of all these mistryes you may see in the booke of Iudges Samuel and Kings to which I referre you at your leasure as of Saul Dauid Ieroboam Achab Zidkia others as in this present place where they are oppressed ten yeares together so that heauen and earth may passe but the word of the Lord abideth for euer For this cause the prophets adde to their preaching of iudgmentes Thus sayth the Lorde as if they had said it shall neuer bee altered And if the lawes of heathen men such as the Medes and Persians might not alter much lesse the word of the Lord which is like siluer purified seuen times should haue any drosse or changeable substaunce in it Wee see the law of nature stand inuiolable for euer and shall not the law of him which made nature be also immutable when the fire ceaseth to bee hote and the water to be colde then shall be exception taken against God his iudgments and not before The vse of this doctrine is to cast downe the presumption of notorious sinners who to auoyd the terrors of God his iudgmentes deceiue their owne soules vvyth this that God is mercifull So that in theyr most singular sinnes they will flye to the mercyes of God as if they were the verie bonde of all iniquitie yea and these kinde of people perswade themselues to bee as good Christians as anie in the worlde because they can saie the Lord is mercifull But heare me a little in one word I praie you I am perswaded that I speake to many these people this daie What hurt hath the Lorde done vnto you that you rob him of his iustice Shall the Prophet be found a liar that sayth The Lord is iust in all waâ—es and holy in all his workes Or shall the Apostle speake vntruth that sayth It is a iust thing with God to render affliction to them that afflict you release to you that are afflicted Why shall we then spoile God of his iudgements vnlesse wee wyll depriue our selues of our owne saluation But you will saie this serueth for the wicked as Atheists Turkes Pagans Infidels and such lyke which shall haue no part with Christ I answere what greater wickednes can there be than to depriue God of his iustice Would a mortall man indure to be accounted without honestie and shall the euerlasting king abide to be spoiled of his righteousnesse Nay the iustice of God pertaineth to such as you would be holy persons as well as to anie For what saith the Prophet When the iust man turneth from his righteousnesse to doo iniquitie he shall die in it And Peter sayth that iudgement must begin at the house of God And a father once saide God of his most deere iustice hath decreed the summe of all discipline both in exacting and in defending as if he had sayd there is no correction of the Lord but it proceedeth from his iustice now the children of God are corrected for hee scourgeth euerie child whom he receiueth And therfore the iudgmentes of God must bee thundered out as well for the confirming of the faithfull as the confusion of Infidels But others there are that are so farre past feeling of either mercies or iudgements that as soone the deafe adder wil heare the voice of the charmer as they anie impression of terrour for sinne Hence commeth this custome of sinning which euerie sabboth commit their wonted iniquitie euerie houre vomit out their poison of blasphemies and euerie daie violate the lawes of charitie who through their dayly staring on the sonne of righteousnesse are nowe become starke blinde and with the continuall noise of God his waters are made so deafe that they can heare no goodnesse Vnto both these sortes of people hearken what the Lorde sayth in his Gospell But if that euill seruant shall saie in his heart the Lorde deferreth his comming and shall begin to finite his fellow seruants and to eate and drinke with the dronken The Lord of that seruant shall come in a daie that hee looketh not for and in an houre that hee knoweth not and shall separate him and giue him his parte with vnbeleeuers there shall be weeping and gnashing of teeth This shall be the end of secure christians and contemptuous sinners carnall Atheists despisers of wholsome doctrine which haue no part but in this present life with endlesse and fearefull damnation in the world to come Thus much of the first parte the circumstance of time now let vs go to the thing which is the second parte of the occasion There was a famine in the land This was the chiefe cause which moued these persons to trauell the auoiding of the pinching penurie of fearefull death by lingering till the end of this pining famine Of all the punishments of sinne which happen in this life theâ—e is none more vehement than famine Therefore the Lord by the Prophet threatneth to send his arrowes of famine to breake the staffe of bread Where he alludeth to a maine battell signifying vnto vs first as the arrow is the fittest instrument to break the ranke so a famine is the sharpest weapon to dismaye the couragious stomackes of rebellious sinners For as the arrowe is alwaie in sight so a famine euer in sense the arrowe hurteth but not with a speedie death a famine spoileth yet with tedious miserie the arrowe entered doth procure more paine and greater wound at the pulling forth than the falling in euen so abundance of meate sooner dispatcheth a famished person than lingering hunger Therefore Dauid put to his choice of three plagues famine flying and pestilence chose the last as the most sodainest and therefore accompanied with lesse griefe for that disease by the rule of phisicke is most daungerous which is the longest in growing Now wee may reade of many famines in the Scripture one and the first we read of was in the dayes of Abraham another in the daies of Izhak his sonne Seuen yeeres famine was in Egypt where Ioseph by the hand of God succored the Church in his fathers familie And to omit that in Dauids time and that in Ahabs time with those in the dayes of Iehoram and Zidkia with many others VVee reade in the new Testament of a vniuersall famine in the dayes of Claudius Caesar prophesied by Agabus when the Church dyd most notably releeue one another Vnto the which wee may adde that at the destruction of Ierusalem about fortie yeeres after Christe All which are most worthie spectacles of humane miserie and worthy examples of God his iudgementes to terrifie all them which saie in theyr prosperitie they shall neuer be moued There wee may reade of the pittifull death of many thousands which starued in the streetes in the face of theyr dearest friendes and yet were not able to releeue them There wee may see howe men were driuen to eate dogges cats rats mice and horse
Lorde were not able to releeue vs or else were vniust in punishing our sinnes howe can that bee seeing hee calleth for repentaunce and amendement and then promiseth plentye and abundaunce These saintes endured some three some seuen and other tenne yeeres famine and yet wee saye was there euer such a people thus afflicted like to vs with one yeres dearth They were driuen to wander abroade in their enemies Countrie for manie yeeres together shall wee then thinke it such a miserye to goe two or three miles for our corne They aduentured the losse of their liues and wee are afraide of the lessening or diminishing of our goods And shall wee yet saye there was neuer anye people tormented like vnto vs Yea I adde this that euen at this daye there are people in the worlde which sâ—ant in all their liues doe eate anye bread but onely the barke of trees with some other vnseasonable fish others liue on the rootes of the earth some on the fruites of trees And what shall I saye more our wickednesse is greater then our want our sore is smaller then our sinne our transgressions haue deserued to bee punished with the scourge and yet wee are scarce corrected with the rodde our complaintes are greater then our huâ—te and our murmuring exceedeth our misery therefore wee haue greater cause to tremble at that which hangeth ouer our heades then to feare or crye for this which wee already suffer for it is hardly the beginning of sorrow So Mahlon and Chilson Now when they were compassed about vvith the friendes of their vviues vvhich did promise securitie then after a fevve yeeres spent in safetie the Lorde called them avvay after their father Where vvee see our former doctrine iustified that the end of one sorrovve vvas the beginning of another When they were most like to continue then they gaue ouer as it were in the armes of theyr wiues and the sight of their aged mother to whome no doubte this was the greatest griefe of all other that now beeing lefte destitute both of husbande and children she should without comfort liue with the Moabites and without ioye returne agayne vnto her owne Countrey as a bird robbed of her young ones Yet seeing this is our worldly lot still to endure misery let vs set both our shoulders vnder the burthen if it be too heauy let vs flee to the finisher of our faith with zealous and earnest prayers desiring him eyther to ease or to remooue his hande But seeing wee haue spoken of this before this shall suffise at this time to serue for a remembrance Then shee arose When her friends were departed and her selfe lefte comfortles yet the Lord remembred her for euen then came the rumor vnto her that the famine was ceased in Iewry that the Lord had visited the sicknes of his people and restored the plenty of the earth againe and therefore it is time for her to bee hasting home againe for here the holy Ghost setting downe her returne and the cause of the same sheweth that it was euen then when her children were dead for what should a godly woman liue there where were non that could strengthen hir in the wayes of the Lord but rather prouoke her to imbrace infidelity And againe euen at that time when shee was most comfortlesse for the losse of her children came this rumor vnto her of the restoring of her Countrey so that now Naomi thou art here in Moab a sorrowfull pilgrime go home to thy Countrey and bee a ioyfull inhabitant indeede thy children are dead but thou shall haue greater comfort of thy ancient acquaintaince What knowest thou but now the Lord hath called thee to consolation whereas of late thou mightest thinke hee had wrought thy confusion By this wee note that the Lord deferreth to helpe till greatest necessity euen as hee stayed the stroke of Abraham when hee was at the verie instant to cut of little Isaks necke So wee read that when the king of Assiria had inuaded the kingdome of Ezechia wonne his cities subdued his Country conquered his people and had not lefte him two thousand horsmen being destitute of all helpe then the Lord raised vp the king of Ethiop who called the Assyrians from the siege of Ierusalem What shall I saie of Lazarus raised from death Of the deliuerance of Peter out of the handes of Herod the daie before he should haue bene martyred Of the shipwracke wherein Paul was and yet not one of them were lost And excellent is that of Christ sleeping in the shippe on a pillowe suffered his disciples to bee so long tossed with the violence of the sea till they cryed out Lord saue we perish and then hee awaked rebuked the rage of the windes and stilled the stormes of the sea and a peaceable calme followed This is that preseruatiue agaynst desperation which must staie our mindes on the leasure of the Lorde wee must not at the first look for our desires but as Abraham and Zacharia were old before they had any children and yet in the end the Lord promised and also perfourmed euen so when wee haue least hope for obtaining of our desires wee most often receiue them For the Lord desireth our requests for the triall of our fayth and pacience that like as the wheate corne groweth not till it bee dead euen so his works doe not answere our expectation till they seeme to vs impossible that as the most precious pearles are farthest brought and longest in comming when wee haue them we keepe them more carefully euen so his excellent mercies being with difficulty obtained should be esteemed more thankfully Therefore be of good comfort you that now sorrow for you shall bee comforted you that now hunger for you shal be satisfied you that nowe weepe for you shall laugh the Lord will shortly come beare but a litle and he will wipe away all teares from your eies then oh how happy shal they be which haue trusted in him That the Lorde had visited This is the last parte of this scripture being the reason that moued her to returne into her Countrey O it is as if the holy ghost had sayd The Lord looked vpon the afflicted estate of his people supplied their want of food To visit in the scriptures is taken two wayes first to punishe as when God sayth in the second commaundement that he will visite the sinne of the fathers vppon the children vnto the third fourth generation secondly it signifieth some times to pardon or to show mercy as that of Zachary The Lord hath visited and redeemed his people that is hee hath shewed mercy in redeming his people In this later sense it must be taken in this place Now the word properly signifieth to goe to see and is referred to them that are sicke which by a metaphor is applied to sinne for sinne is the sicknes of the soule and is very fitly applied to punishments sent
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 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 so soone as the king espieth him hee is cast into vtter darkenesse 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 as Laban his discurtesie to Iacob Saule vnto Dauid and the wicked Ammonites to his ambassadors To speake nothing of Pharaohs butler vnto Ioseph of Nabal vnto Dauid and also the inhabitants of Keilah which being famous in the scripture for the enemies of God so are they branded with this note of vnthankefulnes as if it were an especiall fruit of vnrighteousnes 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 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 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 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 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 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
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 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 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 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 w t 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 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 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 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 y t 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
who was promised to these Fathers appeared in their flesh satisfied for our sinnes to whome all the Scriptures giue witnesse that he shall be the iudge of Princes and subiects liuing and dead Vnto whom wee must giue reuerence as to his Maiestie appertaineth for euen now he beholdeth with what feare we heare his word with what loue we receiue it with what hunger we desire it and with what conscience we will practise it Oh come let vs kisse the Sonne least he be angrie let vs wash his feete with the teares of our eyes and wipe them with the heares of our head Let vs sue to him for hee is the Iudge wee are the rebels hee the Sauiour and we the slaues Against him onely haue wee sinned by contemning his Maiestie prophaning his Sabbaothes blaspheming his honour disobeying his Gospell and treading the pardon of our soules vnder the feete of our pleasures therefore while we haue time let vs loue his truth receiue his Gospell belieue his word sanctifie his Sabbaothes magnifie his name reuerence his Ministers and repent vs of our sinnes Pharez begat Cheizron Now after the causes of the Genealogies described and the vse of them gathered out of the word of God and godly writers wee must proceede to the speciall persons heere mentioned for whose sake the former hath beene spoken we shewed you in the beginning that these generations were som of them before Boaz and some after him as his children and this we must put you againe in mind of that here is handled the Genealogie of Christ In the which this seemeth doubtful that he beginneth with Pharez what should moue him thereunto seeing as alreadye wee shewed you that this Pharez was an incestuous birth and therefore to common reason it seemeth much more commendable that hee should haue beene vtterly blot out of the note of these Fathers or else the Genealogie should haue beene farther repeated as from Abraham to Noah that so the consideration of his birth might haue bene hindered thorough the companie of other godly Fathers Vnto which I briefely answere that for this cause he beginneth at Pharez for the better vnderstanding of the Prayers of the Elders in the 12. verse which desired that the house of Boaz might be like the house of Pharez whome Thamer beare vnto Iudah wherefore at the end of this Historie the Author annexeth the description of the house of Pharez and of Boaz for whom they prayed vnto the third generation So that in those daies most commendable was the posteritie of Pharez for they were y e chief of the tribe of Iudah because this Pharez was by nature the heire of the birth right of Iudah because he was the Son of Thamar the widdow of Iudah his eldest Son Againe the scripture is not wont to couer the faults of the dearest children of God neither doth the holy Ghost euer conceale the sinnes of the godly It telleth vs of the drunkennesse of Noah the incest of Lot the vnlawfull oath that Ioseph swore to his brethren by the life of Pharao the adulterie of Dauid the distrust of king Asa the fellowship that good king Iehosaphat had with wicked Ahab and Peters deniall At all these the spirit of God neuer standeth but indicteth them of their sinnes though hee giue them their pardon by Christ But wee must know farther that the spirite of God so ruled the pen-writers of the Scriptures that he suffered them not to omit the grieuous sinnes of themselues their fathers and children as for example Leui was the great graund-father of Moses which was the first writer of the Scripture yet he setteth downe the curse that the Lorde pronounced by Iacob against him for the slaughter of the Sichemites Likewise it is held of euerie one that Iob was the writer of his owne Historie yet how doth he lay open his owne corruptions cursing his birth accusing God of iniustice and desiring to pleade with him Moreouer Samuel wrote his owne Historie especially the greatest parte of the first booke yet he layeth out the corruptions of his Sonnes in the gouernment of the people and how wicked they were for whose sake the people were driuen to desire a King the like may bee said of many other whose cursed sinnes are by themselues detected being not ashamed to confesse them as they were not to commit them but thus the godly are their owne iudges to condemne their owne sinnes for they know if they condemne themselues they shall not bee condemned of God They saye with the prodigall Sonne that they haue sinned against heauen against earth and are no more worthy to be called the sonnes of God they say with Paule that they are the greatest of all sinners and therefore haue receiued the greater mercie they say with the man in the Gospell I am not worthy that thou shouldest come into my house and euermore they lay the worst side of their garmentes outward that they might be more vile in their owne eyes more fearefull to sinne more louing to God his mercies more humble in the world and more hunger for righteousnesse Cast away therefore if you be the children of God this shame to acknowledge the infirmities where withall you are infected for he that confesseth not his sinnes euen to his brethren can neuer confesse the mercies of God to himselfe He that commendeth a Physitian telleth what dangerous sicknesse he deliuered him out and hee that will commend Christ the Physitian of our soules must tell what sinnes his soule was sicke of and how his Sauiour hath deliuered him but yet alway remember that no man is bound vpon necessitie to declare his particular sinnes except when his conscience is grieued for them that he 〈◊〉 receiue comfort or when he must satisfie the iniuâ—â—â— he hath done to his neighbours But wee must learn not once to despise any penitent sinners but rather embrace them or lay them in our owne bosomes they are the sheepe which wandered but now is found the groate which was lost but now is recouered and the braunches which were dead and now are greene for the Angels reioyce for them Christ dyed for them heauen is prepared for them and wee must praye for them We haue heard already that this Pharez was the incestuous Sonne of Iudah now if any aske why the Lord would take any part of such vngodly beginnings I answere with Paul that Christ came to saue sinners that is he was incarnated of incestuous progenitours to shew vnto vs that he could saue such of adulterous birthes to shew vnto vs that he could saue the children of adultery of Gentiles such as Ruth Rahab and Bathshebah was that hee might shewe vnto vs hee was the appointed Sauiour of the Gentiles because hee vouchsafed to take his nature from them for thus it be commeth him to fulfill all righteousnesse to destroye the gates of Hell to deliuer his members from the thraldome of Sathan to gather together in one from the