alienation of the right from the other kinsman to Boaz in the foure next verses the conference is described by the place that it was at the gate of the City verse 1. secondly by the witnesses that it was before the elders of the City verse 2. The matter being thus prepared Bohaz propoundeth the cause of their meeting in two parts first for the redeeming of the land at the hand of Naomi which was the inheritance of their kinsman Elimelech whereunto he answereth that he will redeeme it verse 4. secondly he propoundeth to him the mariage of Ruth that the case so standeth if he redeeme the inheritance he must also marry with the widdow for otherwise she would not agree and this is in the fift verse Vnto which latter condition the kinsman answereth that he cannot doe it first shewing the reason of it least he destroy his owne inheritance secondly yeelding him power to redeeme his right in his behalfe verse 6. Of these parts let vs briefly speake as the spirit of God shall giue vtterance and the time permit And Boaz went vp to the gate We haue heard in the former Chapter how Boaz after he had dispatched Ruth backe againe to her mother in law himselfe went into the City to finish vp the matter now in this verse we see the place mentioned where Boaz bestowed himselfe after he was come thither which is the gate of the City where he wayted till he could see his kinsman come in or out and seeing him called who came vnto him and sate downe beside him Now the gates of the Cities in those auncient dayes were the publike places of iudgement as appeareth in many places of scripture among other when Hemor and Sichem would perswade their people to be circumcised it is sayd they sate in the gate of the City the like is that of Moses that the obstinate sonne should be brought by his own parēts to the elders of his City and to the gate of the place likewise if any man should accuse his wife not to be a virgin at the day of her mariage then her parents should bring the signes of her virginitie to the elders of the City and the gate thereof But we must also know that the publike iudgements and trials were done so openly for diuers causes first that no truth might be concealed and so wrong iudgemēt pronounced for thither euery one might freely come and speake their minds Secondly that strangers might haue lawe and iustice as well as their naturall and natiue inhabitants and therfore it was at the very entrance of their Cities so we see Abraham a stranger in the iudgemēt place was heard before Hebron Heth whē he bought his burying place Lastly because y e munition strength furniture power and defence of the City lay in the gates as God blesseth Abraham and so also Laban and his mother blesse their sister Ribkah that their seede should possesse the gates of their enemies that is their strongest defenses And our Sauiour Christ shewing his Apostles that he would build his Church vpon the faith which they had confessed saith that the gates of hell should not preuaile against it meaning the whole power of the deuill should neuer ouerturne it And this teacheth vs many things first that in matters of triall equitie and iustice it is an iniury if publike faults be priuately adiudged for Abraham dealing but for a piece of land w t Hebron which was but a priuate matter could not obtaine it till it came to the gate of the City the publike place of iudgemēt and if a matter so honest and lawfull could not be ended without such an open publike assembly much more open offences which are in themselues wicked and dishonest for the Apostle saith that those which sin opēly must be openly rebuked Surely there is none of vs that are ignorant of the great euill which commeth by the priuate handling of offences for thereby guilty persons escape vnpunished vniust matters are by deceipt confirmed publike peace is much abused as if colours were discerned by blind men or gold without the touchstone in the light Yet heerein are we much bound to magnify y e Lord who hath vouchsafed vs open Courts for deciding of controuersies punishing of fellons and maintenance of peace some for waightier and some for lighter contentions for as the waxe melteth before the sunne so the subtiltie of offendours at the examination of the magistrate Secondly by this we note that we must in iudgement haue regard both to the stranger and to the free borne to the poore and to the rich to the widdow and to the maried and finally both alike to women men for thus the Lord commaundeth Peruert not the right of the stranger and infant neither take the garment of a widdow to pledge For we must remember that Abraham Izaac and Iacob the fathers of the faithfull were all their liues strangers in other lands and therefore we which either would or should be their children by doing iniury to harbourles straungers do reuile and oppresse our spirituall fathers when we loue not their persons maintaine not their right receiue not their suites and heare not their supplications though they were against our owne selues if we iustly deserue them but of this matter we haue spoken in the first and second chapters Thirdly by this we learne that publike Iudges Iustices and iudgements should be defended by publike authoritye for as these Iudges fate in the gate where the munitions were that if any should refuse them they had power and strength to compell them euen so if men of wisedome haue not authority who seeth not y t euery disordered person doth contemne them But if they haue authority and do not shew it in punishing offendors without feare or fauor of men they are like to Saul whē God had commanded him to kill the Amalekits spare neither man womā child or beast aliue yet contrary to this cōmandement he saued king Agag but the Lord refused him and cast him out of fauour and Agag was hewen in peeces by the prophet Samuell euen so it is to be feared that there are a great many Saules in euery place whose affections stand for law sparing their friends for fauour and great men for feare who are likewise reprobated of the Lord and rebuked by his ministers And heere we haue good occasion to be thankefull to the Lord which hath giuen our Magistrates this power that all things are done in the name of the Prince and assisted by the countrey for the punishment of offendours and I pray God increase more obedience to their authoritie in others and more courage in themselues to strike asunder with the sword of iustice the indissoluble knots of iniurious and contentious persons and to giue the offendours their deserued reward Then heere we haue Boaz sitting in the iudgement place as one that was not ashamed of his lawfull cause
and the Lord which guideth all things and would now reward the religion of Ruth bringeth the other kinsman to the sight of Boaz who calleth him and he commeth at the request of Boaz and there tarieth and sitteth downe where we will leaue him and goe to the second part which is the witnes of this conference Then Boaz tooke ten men The witnesses of the actions which are to passe in this place we heare in these words to be ten men of the elders of the Citie there are onely ten in my iudgement because euery Citie of the Israelites had twelue gouernors according to the number of the tribes of Israell to whome appertained the ordering of all ciuill causes among them for they medled not with religion now it is very likely that Boaz and this other kinsman being men of so great kindred and wealth were two of the number of the elders who being the parties in suite had the residue of their fellowes to be witnesses of the actions that passed betweene them And this interpretation is confirmed by the diligent examination of the place for it is said that Boaz tooke them as if he were equall or greater in authoritye then they and the other being a man of great wealth as appeareth by this that he was willing to redeeme the inheritance of Naomi which could be no small charge considering the late troublesome dayes and after we shall heare in the 6. verse that he would not take Ruth for feare his owne name should be put out in Israell whereby appeareth his calling not to be meane beside his linage which was to the greatest house in Iudah by the which it must needes follow that he was an elder or ruler among them which being plaine both by this and other places of scripture that the ciuill gouernment of the people was exercised by elders and that the elders themselues could do nothing without the consent of their fellowes We see heere noted vnto vs this excellent doctrine namely that men in authority and gouernment must exercise nothing without the due execution of their owne law and decrees we see heere this Boaz a man of great authoritye and lead by the spirit of God hauing a cause for himselfe would not desire or goe about to accomplish it but in the iudgement seate and presence of the elders so that no fauour of persons may breake the course of iustice whereby a common wealth is ruled Some thinke it a base thing that great men shall stand to be iudged in the place of common persons and I thinke it as great a fault that common persons should haue any accesse to Magistrates to be iudged by them for as it debaseth their estate to be ioyned with these iudgement so it troubleth their quietnes to be iudges ouer thē But some and they of the greater sort which haue the law in their owne hands deale with it as Iudah did when it was told him that his daughter Thamar was with child then there was nothing but fire and fagot to punish her for her whoredome till she shewed him that he was the man by whome it came as Nathan did with Dauid but then the heate of the fire was well cooled when himselfe was found to be the greatest offendor euen so many deale against the weaker and poorer sort the lawes are executed to the vttermost but the rich and wealthy which offer all the iniurye gather all the friendship which is not onely a fault to others but in their owne consciences for how can they iudge another when the same offence condemneth themselues and therefore as there was one generall place of iudgement so there was but one common manner of triall like as God iudgeth the rich and poore so a good Magistrate should equally receiue both and be as willing to be iudged themselues as to giue sentence vpon other Secondly by this example of Boaz and the elders of Bethlehem we obserue that in our publike busines we must resort especially to the Magistrates euen in those things that require nothing but record and witnes-bearing This Boaz might haue gotten some of his priuate friends before whome he might haue effected the matter but we see him heere the sollicitour of his owne cause and craueth no friendship but the witnes of the elders by the which this doctrine is confirmed and therefore our Sauiour hauing clensed a leper biddeth him goe shew himselfe to the Priests for a witnes vnto them and for this cause it was commaunded in the law that the waighty matters should be brought before the Priests for Magistrates must heare as well the conclusions of peace as the contentions of disquietnes betweene man and man Wherein we are bound to render most humble and earnest thanks to almighty God who hath vouchsafed vs this blessing that the contracts of matrimony the conueyance of possessions the redeeming of morgaged lands the records of inheritances and the purchase of euery lawfull thing remaineth written in the seuerall courts and offices of credit that they might be euerlasting testimonies for the posterities succeeding Afterward Boaz said Boaz like a wise man concealeth his minde from the elders and kinsman till they were all quietly set together and then he beginneth with one part of his suite telling his kinsman of the land of Elimelech which was to be redeemed by his neerest kinsman the which Boaz propoundeth but very obscurely that thereby he might thoroughly try his minde and good will toward Naomi and making it knowne in the presence of the elders he might by no meanes recall his word And this teacheth vs not only innocent vprightnes but also godly pollicy that we be carefull for the speaking in iudgement so much as may further our iust and lawfull cause and not hinder it For thus dealeth Boaz he did not at the first shew the drift and secret of his minde which was the mariage of Ruth whereof as yet he speaketh nothing but beginning the matter with the redemption of the lands coloureth the mariage by the restoring of the inheritance for by this meanes he openeth the secrets of his kinsmans heart that he bore some good will to the cause of Naomi but of this matter inough Wherefore I determined In the former verse and in this Boaz propoundeth the matter to his kinseman testifying thereby that of duety and conscience he did it in the behalfe of the widdow and requireth him for his duetie and conscience to perfourme the part of a kinseman which is either to redeeme the right or to render it vp shewing that beside them two there is not one that was bound vnto it and also promising that if he refused then he himselfe would discharge that duetie Where we see first of all a holy example teaching vs to deale with our neighbours for our selues or for other euen as Boaz did in this place for he might haue charged his kinsman that he had no loue or care to Naomi that he had omitted his duetie
shall giue an accompt for vsing and abusing it for to put trust in their wealth is to thinke they may doe with it what they please Thirdly they must distribute willingly liberally and dayly for as they are riche in substance so they must be rich in good workes that is they must excell other in giuing as they doe in possession Fourthly that those men which doe thus bestowe their wealth haue layed the foundation of their saluation and lay hold on eternall life This is the way to keepe wealth after the word of God and who so euer doeth otherwise eyther in mariage or vnmariage doth hoord vp but rust to torment him the canker to consume him the care to molest him and vengeance against the day of vengeāce eternally to condemn him Lastly in departing from his wealth first if hee haue wronged any man he must follow the example of Zacheus restore foure fould and he shall be blamelesse for that spend liberally vpon his family in good sort after the counsell of Salomon for this pinching of seruants and families fauoureth not of God nor of religion nor of humanitie the bruite beasts condemne it but spend nothing in waste for thou art but steward of thy goodes now you know a steward must giue an accompt to his maister Finally that which thou reseruest giue to thy children as Abraham and all the godly did to their posteritie and whosoeuer followeth this counsell shall be guiltlesse for mispending cleare from euill keeping free from wrong getting and acquitted from the dreadfull reckoning which all the worlde shall make one day to the Lord for abusing his benefites Now let vs giue thankes to God The fifteenth Lecture Chap. 4. Vers 12.13.14.15 12 And that thy house be like the house of Pharez whome Thamar bare vnto Iudah of the seede which the Lord shall giue thee of this young woman 13 So Boaz tooke Ruth and she was his wife and when he went in vnto her the Lord gaue that she conceiued and bare a sonne 14 And the women sayde vnto Naomi Blessed bee the Lord which hath not left thee this day without a kinseman and his name shall be continued in Israell 15 And this shall bring thy life agayne and cherish thine old age for thy daughter in law which loueth thee hath borne him which is better to thee then seuen sonnes WE haue shewed you the last sabbaoth that this 12. verse is a part of the prayer of the elders and people at the marriage of Boaz and Ruth for in the first part they prayed for the fruitfulnesse of the woman but in this they commend vnto God the blessing for their posteritie and because we then deuided it we will first of all handle it and then proceede to that which followeth First therefore out of this second part in their prayer we gather another duety of the godly in praying for children which is to desire in some measure the blessings of this world eyther riches or honour vpon them which in this place these Iewes doe vnfainedly pray for the house or posteritye of Boaz when they say and that thy house may be like the house of Pharez who had the birthright of Iudah whose posteritye was the noblest of all the family from whome also descended this Bohaz as appeareth by the end of this Chapter which flourishing estate as it had continued in the progeny of Pharez for sixe generations so they wish it might follow in his posteritye for many more neyther is this speciall in this place but also dispersed thorough all the scripture for wee knowe what promise the Lord made vnto Abraham that vnto his seede hee woulde giue all the land of Canaan as a comfort vnto him to thinke that his posteritye should be so well prouided for whereby they might not onely bee continued but richly aduaunced as the Lordes of the earth The like was it that hee promised to Dauid that hee should alway haue a sonne to sit on his seate not simply a sonne but a sonne to sit on his seate as if the Lord had sayde thou shalt alway haue the kingdome in the possession of thy posteritye and the shall raigne as Kings for euermore So on the contrary it is a curse when the name of houses are put out theyr memory forgotten theyr wealth dispersed their honour abased and their children like vagabonds vppon the earth It was also a speciall promise to the people of the Iewes that if they obserued the statutes of the Lord then should they and their seede be able to lend to other but they should not neede to borrow of any These things considered by the example of these promises of the Lord and the persons of these fathers we haue an excellent way described for the mayntenaunce of our possession in the name of our posteritie which is this to commend it by prayer to the tuition of the eternall God for that which he hath promised may we pray for the same way that maketh barren women to become fruitfull the increase of the earth to multiply the heauens to giue theyr rayne Countreyes to be deliuered from sword famine and pestilence and pulleth downe all the blessings of God vpon vs is also the appointed meanes for the continuance of worldly families But how long how long shall I perswade the world before they beleeue it doe they not spend their dayes in worldly deuises to compasse the earth by multitudes of purchasings which are alwayes trauailing abroade in restlesse iourneyes by many bargaines to augment their substance vsing all lawfull and vnlawfull meanes for to increase their wealth and inlarge their possessions that their posteritie might be honourable when they are dead their children aduaunced by money not by vertue maintained by pride not by humilitie raigne like kings in all manner of pleasure vpon the earth while the fathers are tormented in hell for their wrongfull oppressions thus men pray on the world as the eagles on the altars and the birds on Abrahams sacrifice but not to the Lord as the young rauens that call vpon him who being left of their owne parents are fed by the Lord that his kindnes might be manifested to our children as well as to birds and that their welfare dependeth vpon the blessing of God not the benefite of elders the fauour of our maker not the couetousnes of our fathers Against these it is that the Prophet cryeth and curseth because they ioyne house to house land to land field to field inheritance to inheritance that themselues might raigne alone vpon the earth this is the care of them which are sodainely from the dust to the chayre of wealth aduaunced from slauery to honour from beggery to riches that they might as the Prophet sayth build fayre houses encroch greater compasse of lands that their names might be famous vpon the earth But who is he that maketh any ordinary and dayly prayer vnto the Lord that his substance might
obtained of Phocas the Emperour and murderer of Mauritius that the Bishoppe of Rome might bee the heade of all Churches to whose iudgement all the world in spirituall matters must be subiect by which in time it came to this that hee corrupted the whole Church of Christ that hee got both swords into his hand and made himselfe a triple Crowne after the manner of the late Roman Emperors who had three Crownes at their inauguration and as the triple lightning was the auncient of Iupiter so the triple Crowne is the badge of the Pope thourough the honour or terrour thereof he threatneth what thunder-bolts he pleaseth in the world The Cabalists imagined two Keyes whereby Paradise was opened and shutte from hence the Pope hath in his banner the crosse Keyes telling vs that he hath power to open and shut Paradise for against whō he pleaseth Being thus exalted into the highest place as it was reported the God Termines would not giue place to iupiter standing both in the Capitoll no more the Pope giueth place to Christ although hee stand in the middest of his Church and sit at the right hand of his Father in heauen For this cause as the Emperours had their senate so he hath his Cardinals as the Egyptians bound the Priests of Isis or Apis to liue in perpetuall virginitie so hee forceth the sacred shauelings of his vnholy seate with the vowe of perpetuall chastitie and that he might helpe their weaknesse in this behalfe as Caligula suffered the whoores of Rome in his daies so the Popes haue graunted the tolleration of a Stewes builded by a Pope Sixtus the fourth which in shorte time so preuailed that the Pope receiued for Rents thereof fourtie thousand Duccats by the yeare And Paule the thirde had the names of fourtie fiue thousand Tennants belonging to that most filthie and damnable kinde of life Furthermore hee furnished or rather poysoned the Church of Christ with Friers Munkes Nunnes The Friers and Munkes are the successors of the Essaean Dosithaean Nasachaean and Cynicall heretickes which like these take vpon them the vowes of wilfull pouertie and perpetuall chastitie placing their Religion in abstinence from meates in outward and hypocriticall fasting affirming that they are the successors and followers of the Apostles like the heretiques called by Augustine Apostoliques defending that the Apostles leade a single life and had no wiues so these Romish heretiques accompt Marriage but filthines like the Marcionites Tacians Adamites Platonists and Valesian heretiques and are not ashamed to make the holy Apostles of Christ breakers of wedlocke and wilfull departers from their own wiues contrarie to the writings of the Euangelists and Saint Paul The Nunnes or women-Munks are the naturall successors of the vestall Virgins instituted by Numa as these were Dedicated to Vesta Apollo Iuno Argiua Diana Minerua so are the Romish Nunns to Marie the mother of Christ and other holy women Then also did he begin to dresse and adorne the Temples with Images which he learned of the Gentiles as I haue already declared and herein hee ioyned with the Gnostickes and Basilidian heretiques who defended Images to be lawfull for Christian people and as the Gentiles had their sacrifices for the dead called Inferiae so he instituted praiers for the dead least he should seeme to want any thing which hee should not haue Then also hee tooke the Scriptures from the common people least they should espie his lewdnesse and as Lysis the Pythagorean blamed one of his fellowes for making knowne abroade their Masters precepts so hee blameth all those that shall open the misteries of the Gospell to the common people and as the Magicians of Persia were wont to sing to their Idols in a strange tongue so the Pope commanded all things to bee done in the Church in an vnknowne language wherein they also ioyne with the Basilidian heretiques who gaue this as a principle that their misteries must be concealed and reuealed onely to a few being worse then the Pythagoreans who commaunded but fiue yeares silence to their Disciples but the Papistes keepe men all their liues from reading speaking and conferring on the Scriptures By this meanes he deceiued the world with iugling like the heretiques called Mirabiliarii and affirmed that faith commeth by nature like the Basilidians and Gnosticks they taught that euerie one that would be saued must be annoyled in their sickenesse like the Heracleonite heretiques that it is lawfull for women to Baptise like the Marcionites that children vnbaptised are not vnder the couenant and that grace is giuen with the outward signe like the Arrians and Heracleonites that children must be annoynted with Oyle in Baptisme like the heretiques Marcus and Marcosus that Baptisme washeth away originall sinnes and such actuall as are committed before like the Nouatians and Messalian heretiques that the Sacrament of the Supper of the Lord after the words of Consecration spoken is the verie body and bloud of Christ so the heretiques called Marcites said they made by coniuration and for this cause the Pepuzian heretiques baked the bloud of man with the bread ordained for this supper that wine must bee mingled with water as the Artotyrites said they must offer Cheese with the bread in the Sacrament that good workes merite eternall life like the Pelagians Catharites and Mahumetistes that a man since the fall of Adam hath free will and that God hath Predestinated none like the Pelagians that it is lawfull for vs to sweare by creatures as the Virgine Marie Saints and Angels so doe the Manichaeans and Mahumetistes that some sinnes be mortall and some veniall so doth Mahomet affirme with a thousand like most vaine wicked wretched blasphemous and damnable assertions which were most easie to bee proued if there were any question of it By this your Ho. may perceiue that their Religion is but patched of many condemned heresies defended by vnwritten traditions and maintained by violent and forcible dealing like the Chamelaeon they haue often changed and poysoned the world but the scriptures are as a Baye lease to cure the contagion of such mortall confusion and thus in some sort I haue perfourmed my promise in deliuering the vanity of the world which hath refused the wisedome of the eternall word of God The end of this my speech is to shew the wonderfull and incomparable treasure of the holy Scriptures for as the Golde hath the brightest beames being laide to the Copper as the Adamante is of greatest force when the loade stone is beside it and the purest colour hath the best hiewe when the countersaite is compared with it so the blessing of God in his word doth most magnificently appeare when wee behold before our eyes the counterfaite colours of superstitious conceipts the crooked deuises and cursed opinions of the condemned Crue which haue refused the waye of life declared herein and chused the path of damnation for the hire of their superstition The Scriptures are not only a Castle to keepe
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 for Elisehah sending his seruaunt commaunded him to salute no man by the way and if any saluted him 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 The end of the fifth Lecture The sixt Lecture Chap. 2. Verse 8 9 10 11 12 13 14. 8 Then sayd Boas to Ruth Hearest thou my daughter go to none other field to gather neither go from hence but abide here by my maidens 9 Let thine eies be on the field that they doo reape and go after the maidens Haue I not charged the seruantes that they touch thee not Moreouer when thou art thirstie go vnto the vessels and drinke of that which the seruants haue drawen 10 Then shee fell on her face and bowed her selfe to the ground and sayd vnto him How haue I found favour in thy eies that thou shouldest knowe mee since I am a stranger 11 And Boaz answered and sayd vnto her All is tolde shewed me that thou hast done vnto thy mother in law since the death of thy husband and how thou hast lefte thy father and mother and the land where thou wast borne and art come vnto a people which thou knewest not in times past 12 The Lord recompence thy worke and a full reward bee giuen thee of the Lord God of Israel vnder whose wings thou art come to trust 13 Then she said Let me find fauor in thy sight my Lord for thou hast comforted me spoken to the hart of thy handmaid yet I shall not be like to one of thy maides 14 And Boaz said vnto her At meale time come thou hether and eate of the bread and dippe thy morsell in the vineger and she sate beside the reapers c. 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 as if he had said euen as a father is carefull for the wealth of his daughter 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
that his promise which he had made vnto Adam should be perfourmed in his posteritie which was for the comming of Christ This promise was renewed vnto Abraham vnto Izaak and vnto Iacob and most plainely vnto Iudah the third sonne of Iacob who was the father and graundfather of this Pharez that the Scepter shall not depart from Iudah nor the lawgiuer from betweene his feete vntill Shiloh come and the people shall be gathered vnto him and againe vnto Dauid he swore that the fruite of his body should sit vpon his Throne both which promises or prophesies respect the comming and the raigne of Christ By this then we first of all gather the scope of the whole scripture namely that aboue all other it respecteth Iesus Christ the Sonne of God and Sauiour of the world the Prince of peace the mightye King and the great Counsellour For this cause he himselfe speaketh to the Iewes Search the Scriptures for in them you thinke to haue eternall life and they are they that testifye of me Agayne Iohn speaketh in the end of his Gospell that the Scripture was written that we might beleeue in Christ And we reade that Apollo did mightely confound the Iewes proouing by the Scriptures that Iesus was Christ But most euident and playne is that of the Disciples going to Emaus and Iesus ouertaking them by the way it is sayd that hee began at Moses and all the Prophets shewing them that Christ ought so to suffer and that redemption and remission of sinnes might be preached in his name to all the world By the which it is most easye to be gathered and doeth necessarily follow that the summe drift and scope of the Scripture dependeth vpon Christ First because all the godlie that are named therein were eyther his Fathers according to the flesh or else the singuler types prefiguring his person such was Melchizedeck Ioseph Moses all the Iudges Samuell and the Prophets which although they were not of his naturall linage Melchizedeck excepted yet they did most liuely represent him Moses and the Iudges in this that as they deliuered the people from earthlye captiuitie so should hee redeeme them from euerlasting calamitye Samuell and the Prophets in this that as they instructed the Iewes in the lawe of the Lord which was giuen by Moses so Christ shoulde put his lawe in the inwarde partes of the Churche and teache them the Gospell of trueth theyr redemption wrought by himselfe the lawe of righteousnesse the words of eternall life Aaron and his fellowes in this that as they sacrificed for the sinnes of the people with bullocks and beasts and sprinckled the bloud with hysop for their outward cleansing so Christ sacrificeth his owne bodye and cleanseth from sinne thorough the sprinkling of his owne bloud Dauid and the Kings in this that as they ruled the people by theyr temporall lawes conquering theyr enemies and giuing them rest and worldly honour so Christ doeth raigne with the spirituall lawe of his word triumphing ouer hell death and sathan leading captiuitie captiue ascending vp on high receyuing gifts for men deliuering his Church from theyr aduersarye the Deuill bestowing vppon them spirituall peace and libertye giuing them the honours of hys Ministerie Word and Sacraments in this life present and Crownes of glory in the life to come Thus if wee looke vpon the Iudges they shewe vs our redemption If wee looke vppon the Kings they shewe vs our saluation If wee looke vppon the Prophets they shewe vs our instruction If wee looke vppon the Priests they shewe vs our reconciliation and if wee looke vppon the very names of the fathers of Christ which are described in the old Testament they teach vs that our names are also described in heauen and this is the profit we reape by the generation or genealogie of the faithfull to confirme vnto vs the true humanitie of our Sauiour So that heerein most liuely appeareth the dignitie of the Scriptures and the maiesty of Christ one mutually looking on another as the sunne doeth the starres and the starres the sunne for as the excellencie of the sunne appeareth by the glory of the starres to whome it giueth light so the maiesty of Christ is manifest by the scriptures to whome he giueth credit On the other side as the glory of the starres is magnified because it is the light of the sunne so the credit of the scriptures is exalted because they concerne the Sonne of God If the doings of earthly men be but paynted in some pamphlets tragedies or bookes of Chronicles we accompt them famous because their actions are commended in print what shall we then say of the Sonne of God whose workes excell the worthiest enterprises of all the world togither and are recorded by the holy Ghost the eternall God of trueth thoroughout all the sacred bookes of his eternall word farre aboue the credit of worldly commendations is not his maiesty incomparable Do we buy the bookes of earthly mens deuises to reade the fayned and doubtfull aduentures of Princes long since in their graues and shall we suffer this booke of the heauenly stratagemes of our Sauiour lye asleepe in the shops Compare their worthines togither you shall finde the difference as great as is betweene the light of the sunne and a little rotten wood glistering in the darke They ouercame some worldly Princes but he ouercame the Prince of the whole world they thorough a multitude of earthly souldiours but he thorough himselfe alone an infinite number of infernall powers they inuented politique lawes for their peaceable gouernment but he giueth spirituall precepts and ruleth by them the hearts of men himselfe they had the heads of many noble persons vncouered at their presence but he hath the tongues and knees of all them in heauen in earth and vnder the earth bowing vnto him yea the Angels do him reuerence for he is their head they prepared names of Ships to cut the seas but he could commaund the waters to beare him vp when he walked vpon them they had their glory in gold siluer pretious stones and soft apparell but he being on earth had his countenance like the brightnes of the sun his garments as white as the light they could digge in the earth to find treasures for their maintainance but he commanded the fishes of the sea to render him his want they were able vpon infinite charges to keepe great families but he without any charge fed fiue thousand men besides women children with a few barley loaues two fishes and caused much more to be taken vp then at the first was deuided among them finally they were able to destroie the bodies of men but he is able to destroy both body and soule they shewed themselues in outward glorie but he shall shew himselfe in flaming fire to render vengeance to all them that haue not obeyed his Gospell Therefore here must wee learne the maiestie of Christ euen in the Scriptures
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