BOAZ AND RUTH BLESSED: OR A SACRED CONTRACT HONOVred with a solemn Benediction.  
BY BARTHOLOMEW PARSONS B. of Divinity and Rector of Ludgershall in the County of Wiltes.  
I have received commandment to Bless, and He hath Blessed.  Num. 23.20. 
The friend of the Bridegroom, which standeth and heareth him, rejoiceth greatly because of the Bridegroom's voice.  joh. 3.29. 
OXFORD Printed by john Lichfield, for William Webbe Ann. D. 1633.   

TO MY MUCH RESPECTED FRIENDS Mr Peregrine Thistlethwaite the younger, Esquire, and Mris Dorothy Thistlethwaite his wife.  
GEnerous Sr, at the time of your happy Nuptials, when your friends and invited guests filled you with presents of all sorts, I amongst the rest had provided such as I have to give you, even this poor spiritual mite to have been cast in amongst your other great gifts, had not the lot of that box of ointment poured on our Saviour's head in some sort fall'n upon it. But as little Currents by being stopped, rise higher and swell to greater streams, so this not finding vent then to run for that hour, is now swollen to that bigness to become a Torrent and run some longer time. The Press is now become as the MidWife to deliver this Child, which was then come to the birth, had there been strength to bring forth. Yours it was then in the preparation, and yours it must be now in the dedication, it being at first intended for you, could in no good fashion purchase any licence of Alienation to be conveyed from you. In it you may see that as stronger blessings then ordinary were poured on the head of Joseph that was separate from his brethren Gen. 49.26. so most powerful and prevalent blessings are poured on the head of her that was separated from her brethren and father's house, and joined to the God of Israel, had professed that he should be her God & his people her people. Ruth. 1.16. even of Ruth a Moabitesse, who hath the privilege not only to be admitted into the Congregation of God's people Deut. 23.3. 
* The Hebrew Rabbins say that they have a tradition of Moses from Mount Sinai that the males of the Ammonites & Moabites not the females are forbidden to enter into the Congregation of God. Maimony.  but also the Honour to have the Saviour of the world come of her according to the flesh, and to be named in the line of his Genealogy Mat. 1.5. and of Boaz as godly in life, as mighty in wealth Ruth. 2. And when such great and good persons bless such godly persons, they are blessed in deed, when such faithful and holy elders sitting in the gate bless in the name of the LORD such religious and devout Proselytes, it availeth very much Jam. 5.16. yea & they shall be blessed, as Jsaacke said of his blessing jacob, Gen. 27.33. How much more than may you both be confident, that you shall receive blessing from the LORD upon this your conjugal union both of names 
* Peregrine Thistlethwait Dorothy Thistlethwait.  and houses, sithence Deus est in utroque parent, you are true Israelites on both sides, neither of you new Proselytes drawn out of Paganism or Idolatry, but may with an holy boasting glory as Paul doth for Timothy, 2 Tim. 1. of an unfeigned faith that dwelled first in their Grandmothers and Mothers, & not only so, but also in your line and generation on both sides? neither is your match like the marrying together of the thistle in Lebanon with the Cedar in Lebanon 2. King. 14.9. an unequal conjunction, but like the joining together of Jsaacke & Rebeckah, two persons of one kindred and family (yet Without breaking down the Pales of degrees prohibited) of two Cardui benedicti, that may grow into a multitude and an holy seed in the LORD. God hath already begun to make good this blessing upon you in giving you seed, and if you fear him & keep his commandernents and dwell together in conjugal unity, having one heart and one soul, he will command his blessing and life for ever more, you the wife shall be as a fruitful vine, your children like olive plants round about your table, & you shall see your children's children and peace upon Israel. I give you then this gift willingly, and desire you to accept it lovingly, following that divine rule, it is accepted according to that which a man hath, and lay it up not only in your chest but also in your hearts. And the God of Heaven prosper it to you, that it may be a faithful Monitor to you & speak words whereby you and your children may be saved, which shall be the Crown and rejoicing of him that longeth after you in the bowels of jesus Christ, and desireth to be esteemed  
Your serviceable friend in Christ jesus BARTH: PARSONS.   
Ruth. 4.11. 
The Lord make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel do thou worthily in Ephratah, and be famous in Bethlem.  
THE Children of this World like to fishes that are in Salo, sine sale, in the salt water without any salt taste in them in the midst of the holiest and heavenliest actions and places cannot put of the shoes of their carnal affections, Exod. 3.5. but have too frequently their thoughts and tongues exercised about their worldly & wicked affairs, and even then and there out of the evil treasures of their hearts, bring forth that which is evil Luk. 6.45. Ezekiells' auditors even whilst they were sitting before him to hear his words and showing much love with their mouths, have their hearts going after covetousness Ezek. 33.31. And whilst our saviour was dividing to his hearers the bread of life, one of the company rashly and rudely interrupteth him, about speaking to his brother to divide the inheritance with him. Luk. 12.13. so hardly can they which are accustomed to evil do any good jer. 13.23. even in the best times and places: but on the other side, the children of light shine still as lights in the world Phil. 2.15. have sursum corda in civil as well as in sacred businesses, & out of the good treasures of their hearts bring forth good things Luk. 6.45. whether they are eating or drinking or whatsoever they are doing, God's glory is their aim and end 1. Cor. 10.31. in all these things eructat cor, their heart is still enditing of some good matter Psal. 45.1. a divine sentence is ready in their lips Prov. 16.10. and their mouth upon every occasion is speaking of wisdom, and their tongue talking of judgement Psal. 37.30. Let them but pass by the mowers in the field they open their mouth in an holy prayer that may minister grace to the hearers, and say, the blessing of the Lord be upon you, we bless you in the name of the Lord Psal: 129.8. let them but come to the reapers and their lips are full of grace, they say with that good man Boaz, the Lord be with you Ruth. 2.4. In the same spirit, in the same steps do the Elders, and all the people of Bethlehem walk here. Being called upon to be witnesses about some civil passages of buying of lands by Boaz, and purchasing of Ruth to be his wife, to raise up the name of the dead upon his inheritance vers. 9.10: they are not only ready to do this good office of bearing witness, all the people that were in the gates, and the Elders said we are witnesses, but also bless them in the name of the Lord, power out a most solemn and effectual fervent prayer to the Lord the father of lights from whom cometh down every good and perfect gift to prosper the intended matrimony of this present couple with blessings befitting their married estate, the Lord make the woman etc. Now our Saviour when he would feed the people with the bread that perisheth broke it into pieces Mark. 8.6. that every one might have his portion conveniently, I will then be a follower of him, and as becometh a faithful and wise steward in God's house, divide these words aright, that every one may the better have his portion of spiritual food out of them. In this faithful and charitable prayer then (I call it so because Necessitas cogit orare prose: charitas fraternitatis hortatur pro alio Chrys. Necessity compelleth a man to pray for himself, but charity exhorteth him to pray for others. We may observe the parts and points: 1. The petitioners that find in their heart to pray this prayer as David speaketh, 2. Sam. 7.27. all the people that were in the gate and the Elders. 2. To whom they make their prayers even to him of whom all things come 1 Chr. 29.14. the Lord, the Lord make, 3. For whom, for the parties here purposing matrimony, the woman severally, and the man severally. 4. For what are the petitions for them. 1. For the woman the Lord make the woman that cometh into thine house like to Rahell and Leah which two did build the house of Israel. 2. For the man and do thou worthily in Ephratah, and be famous in Bethlehem, or that thou mayst do worthily etc. The first occurring circumstance that standeth in the door of the text like Abraham in the door of his tent, is of the persons petitioning and praying, all the people that were in the gate, and the Elders, they will not only be witnesses of the contract, but petitioners also for the contracted, they will not only testify the covenant made between the parties, but also sanctify it with their prayers. I may say then to all that are present or any way pertinent to this worthy and weighty work of contracting and marrying in the Lord, as our Saviour to the lawyer about a work of mercy Luk. 10.37. vade & fac similiter, go and do likewise, pray for the peace and prosperity of the parties to be married, not with formal but with hearty acclamations, not with a superficial God give you joy, but with a solemn and substantial benediction of the parties, and invocation of the most high God possessor of heaven and earth, to bless them out of Zion, that they may see the good of jerusalem all the days of their life and that they may see their children's children and peace upon Israel Psal. 128.5.6. The God of heaven in his blessing of Adam and Eve; the first married persons, in whose loins we then were all of us, (and God blessed them Gen. 1.28.) hath showed us what is good and what he requireth of us, even to be followers of him herein as dear children Eph. 5.1. And in this good and old way did the generations of old walk. Abraham's eldest servant and ruler of his house, being sent by him to his country and to his kindred, to take a wife unto Isaac, when he cometh to the place, beginneth first with prayer to the Lord of his Master Abraham, to send him good speed that day, and to show kindness unto his Master Abraham Gen. 24.12. And when the Lord God of his Master Abraham had led him to the house of his Master's brethren, and had prospered his journey and he had obtained Rebeccah to be wife unto his Master's son, her brother, mother, and friends solemnly bless her at his departure, and say, Thou art our sister be the mother of thousands of Millions, and let thy seed possess the gates of those that hate them Gen. 24.60. And when Isaac being stricken in years sent jacob to Padan-Aram amongst his kindred to find out a wife, he prayeth seriously for his prosperous success, God almighty bless thee and make thee fruitful, and multiply thee, that thou mayst be a multitude of people, and give the blessing of Abraham to thee, and to thy seed with thee Gen. 28.3.4. And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marriage Psalm indicted at Solomon's taking to wife of Pharaohs daughter being an eminent type of the spiritual. marriage between Christ and his Church, doth omnia fausta precari, pray for all happiness to the married parties, is full of supplications for them, benedictions of them, and prophetical predictions of happiness unto them Psal. 45. And if all things must be done in the name of the Lord, Col: 3.17. much more must this great thing be begun in the name of the Lord, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every creature or ordinance of God must be sanctified with prayer 1 Tim. 4.5. much more must this solemn ordinance of his be blessed and sanctified with prayer. It is a good rule given by Mark the Eremite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prayer must be the Usher of all our actions. But how are these last and worst days whereinto we are fall'n, degenerated from this holy course? Happily we may hear a formal and superficial acclamation of God give you joy, drape out of some few men's mouths at such times & meetings. But most men's unsanctified mouths at such times, like puddle waters, that being stirred send forth noisome sent, breath our nothing but such corrupt communications as may rather minister grief then grace to the hearers, & which might better befit the unchaste bed of fornication in the stews, than the undefiled be dde of honourable matrimony in the house, and from the abundance of their polluted hearts, they belch forth such unclean and unsavoury words as may make their ears to tingle that hear them: They cannot speak the language of Canaan at such times, any holy and heavenly prayers, but the language of Ashdod ribals and scurrilous jests, filthy and foolish talking which are not convenient, as the Apostle speaketh Eph. 5.3. And as David said of the slanderous tongue Psal. 52.4. thou lovest all devouring words o thou deceitful tongue: so may I of theirs, thou lovest all defiling words, o thou vain and unclean tongue; The marriage meetings with them are never well seasoned or celebrated unless they be filled with filthy discourses, and obscene songs, and of a Bride house a Brothel house as the Idolatrous jews turned bethel, God's house, into a Bethaven, an house of vanity, Hos. 4.15. They countenance not God's ordinance with their holy appreciations, but rather confound the married parties with their horrible profanations, and fill their faces with shame, as though with Zimri and Cosbi, they were taken in an unclean act, Numb: 25. and the language of the whorish woman, come let us take our fill of love until the morning, let us solace ourselves with loves, Prou: 7.15. is nothing so impure, as many of their unchaste songs and discourses such a world of iniquity is in men's tongues to defile this sacred business with.  
Now if it become all the people to pray at such times, much more are prayers comely in the mouths of the Priests of the people, if it be good for the Elders that are in the gate to pray for the married persons, much more is it good for the Elders of the Church to pray for them, and bless them as they are commanded to pray over the sick jam. 5. And this we press and praise not as making the Ecclesiastical benediction of the Priest the very essential form of matrimony, as most of the Popish writers do, (for then all matrimonies in the world without this benediction should have been no better than fornications, utterly void for want of an essential form) but as requiring it for a solemn and public testification of the matrimonial consent, and a benediction of the parties publishing their consent, and entering into the covenant of God. For howsoever in foro interiori, in the court of the conscience, it be a true marriage where there is a free and full consent of the parties before lawful witnesses, and cannot absolutely be made void for want of a benediction given in the Church, yet in foro exteriori, in the external court, by evident deduction out of holy writ, and by the laws of the Church and most Commonwealths, it is no lawful nor laudable marriage, which is not confirmed & blessed in the face of the Church. Paenes nos occultae conjunctiones, id est, non prius apud Ecclesiam professae, juxta maechiam & fornicationem periclitari judicantur. saith Tertullian lib. de pudicitia cap. 4. With us secret marriages, that are not solemnised first in the Church, are esteemed fit to be questioned as adulteries and fornications: And though Tertullian be very ancient, yet this benediction in the face of the Church is ancienter, came into it from the beginning, even in the first hundred year after our Saviour: Platina in the life of Soter Bishop of Rome, who lived in the year of Christ 174. referreth it to him and saith he ordained it, Ne legitima haberetur uxor nisi cui sacerdos ex instituto benedixisset, that none should be accounted a lawful wife, but whom the Minister had blessed according to the ordinance; But yet this rite of benediction is more ancient. For Euaristus who was Bishop of Rome in the year of Christ 97, in an Epistle to the Bishops of Africa found in the first Tome of the Counsels, and in the Decrees cap. 30. q. 5. speaketh thus of it, Aliter legitimum ut à Patribus accepinius, & à sanctis Apostolis etc. Marriage is not otherwise lawful, as we have received it of the Fathers, and as we find it delivered by the Apostles, unless in its proper time it be Ecclesiastically blessed by the Priest with prayers and oblations as the manner is, wedlocks so made are lawful, if they be otherwise undertaken, there is no doubt but they are adulteries, or dwellings together, or whoredoms, or fornications rather than marriages that are lawful. And Tertullian again in his second book to his wife the 9 chapter saith, Vnde sufficiam ad enarrandam faelicitatem ejus matrimonij, etc. How can I sufficiently set out the happiness of that marriage which the Church maketh, the communion confirmeth, the Angels declare to be sealed, and the father counteth ratified. And S. Ambrose for his time in his 70 Epistle saith, Conjugium velamine sacerdotis & benedictione sanctificari oportet. Marriage must be sanctified with the Priests putting on a veil and benediction: Synesius coming to be Bishop of Cyrene, and professing that he would still hold his wife with his Bishopric, mentioneth this custom, Mihi & Deus ipse & leges, ipsaque Theophili sacra manus uxorem dedit: God himself, and the laws, & the holy hand of Theophilus hath given me a wife: Therefore I declare to you all, and would have it witnessed, that I will not forsake her. Nicephorus lib. 4. hist. Eccles. cap. 55. And the fourth Council of Carthage in the 13 Canon saith, When the Bridegroom and the Bride are to be blessed of the Priest, let them be presented by their parents, or those that have the charge of the wedding. Both the laws, Ecclesiastical, and Imperial are full of Canons and Constitutions, that none should wed privately, but benedictione à sacerdote acceptâ publicè, Cap. null. cap. & qu. ijsdem. Receiving the Priest's benediction publicly, nisi sacerdotum precibus matrimonium corroboratum fuerit, unless the matrimony be confirmed by the Priest's prayer, which is the constitution of the Emperor's Leo and Alexius Comnenus. The heretical Anabaptists then & schismatical Brownists professing themselves to be wise, become fools in condemning this ancient, needful, and laudable rite of public blessing in the face of the Church, the new married persons in the name of the Lord, as though there were no more required in contracting for a wife then in bargaining for a horse, only to shake hands and come together.  
But we have eaten so much of the honey of this first point (the persons petitioning here) as is sufficient for us, Prov. 25.16. I come therefore to the next branch, to whom they petition and pray, the Lord make] And indeed on whom should they call for the marriage blessing but on him who is the father of mercies, and God of all comfort, 2. Cor. 1.3. From whom cometh down every good and perfect gift, jam. 1.17. But on him, of whom, and through whom, and to whom are all things: Rom: 11.36. In whose hand is power and might, and in whose hand it is to make great and to give strength unto all, and of whom all things come, 1. Chr. 29.11.12. Whose blessing alone maketh rich, Prov. 10.22. and of whom whosoever are blessed they shall be blessed, Gen: 27.33. whom should they have in heaven but the Lord to call upon, Psal. 73.25. And who can show us any good unless he lift up the light of his countenance upon us, Psal. 4.6. King Darius Parasites made both a flattering and a bloodsucking law, (like the Image that Pliny speaketh of, that had both a frowning and a smiling looks) That no man should ask any petition of any God or man for thirty days, but of him, and this could not be changed according to the law of the Medes and Persians which altereth not. Dan. 6.7. But it is an immutable and inviolable law established in the high Court of heaven, not for thirty days but from the beginning, till time shall be no more, that none of the household of faith should ask any petition either for the blessings of heaven above, or the earth beneath, or for any spiritual blessings in Christ jesus, of any of the sons of men in earth, or the sons of God in heaven (I mean the company of the blessed Angels, or the spirits of just men made perfect) but only of the LORD our Father and Redeemer whose name is everlasting, Isa. 63 16. Call upon me in the day of trouble, Psal. 50.15. & if upon him; whom should they have in heaven but him. And it is surely sealed unto us with the bond of a double oath, verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, not the Father and me in the holy Angels and blessed Saints name, he will give it you, joh. 16.23. Here I might reap that which the holy Ghost hath sowed, that this Father of lights, & fountain of all blessings is to be sought and sued to in all our necessities, but I will only hoc agere, prosecute opus diei in die suo, the work of the day in its right time and keep myself within the sphere of Marriage not turning either to the right or left hand. In their ask of God a blessing on these married parties here, they plainly profess marriage to be of his ordinance and institution. For God as at the beginning, Gen. 1. so now blesseth only the work of his own hand; that which he hath ordained and instituted and not any of the works of darkness, or of Satan the prince of darkness. It should imply a very contradiction, that God should condemn marriage as a work of the flesh, in which state men cannot please him, and yet bless Adam and Eve at the first (God blessed them and said, increase and multiply, Gen. 1.28.) and these here, & other married persons in future times in the Church. Out of his holy mouth cannot proceed blessing & cursing of the same state of life. Marriage then is his ordinance, and the work of his hands, and ordained by him non communiter sed singulari modo, not after the common fashion of his other works, but after a singular manner. For he did not only ordain it in that holy place of Paradise, and in that time when Adam stood upright, as he was created after the image of God in holiness and righteousness, but in the institution of it, first as it were consulted about the making of woman, and ordaining of it, It is not good that the man should be alone, I will make him a help meet for him, Gen. 2.18. As before he had deliberated about the making of man, (let us make man in our Image, after our likeness Gen. 1.20.) and did not make him with a words speaking, as he did the other creatures, therein showing not the infirmity of the workman, but the excellency and dignity of the work, according to that of Saint Basil homil: 10. hexameron, de nullo operum, This word let us make, is written of none of the works which God had formerly made, but all things are made by God's bare word and commandment Learn therefore o man, how much thou only art esteemed, for God did not think it fit to join thy generation to the common commandment of the creatures, as a matter of vulgar price. After this God put his consultation and decree in execution, in forming the woman with his own hands, and when he had form her, in bringing her to the man, in joining them together, in blessing them, and publishing the law of matrimony, therefore shall a man leave his father and mother and cleave to his wife and they shall be one flesh Gen. 2.24. in all which tanquam in expressis tabulis we may see the finger and ordinance of God. Therefore Theophilact in Epitome divinorum dogmatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith, God hath not only fashioned the woman, but he also joined her to the man, according to the law now in practice. He brought her to the man, and he himself was the betrother and giver of her in wedlock as also he brought a certain gift to the wedding, his blessing. And the man as soon as she was brought to him acknowledgeth her spiritu prophetico, by the spirit of prophecy, to be of Gods forming and ordinance, Adam said, this is now bone of my bone, and flesh of my flesh, she shall be called woman because she was taken out of man Gen. 2.23. yea after the fall, he had so much light still to acknowledge her to be God's gift, he calleth her the woman that thou gavest me Gen. 3.12. And lest than it might be thought, that man's sin had made void God's ordinance, God both still kept on foot this his ordinance, even when he denounced to the serpent, that the seed of the woman should break his head, and to the woman, in sorrow shalt thou bring forth Children, thy desire shall be to thy husband and he shall rule over thee Gen. 3.15.16. (whereupon Adam calleth his wife's name Eve because she was the mother of all living verse. 20.) & also after the flood fully renewed his Charter to Noah and his sons, blessing them and saying be fruit full, multiply & replenish the face of the earth Gen, 9.1. Qui bene eruditi sunt in fide Catholica, noverunt quod Deus fecerit nuptias, They that are well instructed in the Catholic faith, know that God hath ordained marriage August: tract. 9 in joh. Connubium non est ex colluvione peccati, sed ex institutione Dei, Marriage cometh not from the corruption of sin, but from the ordinance of God. Fulgentio: de statu viduarum ep. 2.  
And when this ordinance was much defiled by rash divorces, marrying of many wives, & wand'ring lusts, our Saviour upon the Pharisees tempting him about divorces, revoketh and referreth all to the first institution, have ye not read that he which made them at the beginning made them male and female, and said for this cause shall a man leave Father and Mother and shall cleave to his wife, and acknowledge that still to be God's ordinance, and the married parties to be joined together by God Mat. 19.4.5.6. And to give a real demonstration hereof after he was baptised in jordan and invested into the office of the Mediator, he vouchsafeth not only his presence at a wedding, but also honoureth it with the first miracle that ever he wrought joh. 2. Quomodo non crunt venerabiles nuptiae etc. Epiphan. lib. 2. haer. 67, how shall not marriage be honourable and obtain the kingdom of heaven, when our saviour was called to a marriage that he might bless it? For if he had refused to go to a wedding, than he had been a dissolver of marriage, but now he cometh to a wedding that he might stop their mouths that spoke against the truth. Ipse rogatus ad nuptias etc. (Aug: in quaest. vet. & nov. test. quaest, 127) Christ being entreated disdained not to go to a wedding, and not only adorned it with his presence, but also bestowed that which was wanting to mirth; for it is written, that wine maketh glad the heart of man. And that he might show that he did this according to the will of God his father, he answered the jews about divorces, saying, that which God hath joined together, let no man put asunder. Marriage then is God's ordinance, the marriage covenant is God's covenant Prov. 2.17. it is he that prepareth & appointeth the wife for the husband, and the husband for the wìfe, Abraham saith to his servant, the God of Heaven shall send his Angel before thee, & thou shalt take a wife to my son Gen. 24.7. and the servant prayeth that the Damsel that giveth him & his Camel's water may be the woman whom God had appointed for Isaac ver. 14. And the Angel telleth Tobias of Sarah that should be his wife, she was appointed unto thee from the beginning Tobit. 6.17. And it is God that knitteth their hearts one to another in love, It was of the Lord that Samson loved and desired the woman of Timnah jud. 14.4. Hence then may the tongue of the learned speak a word in season, for the stopping of those foul mouths that shoot out their arrows even bitter words, either against the state of matrimony to disgrace it as miserable, or against the ordinance itself to condemn it as sinful and abominable. For the first we have a generation in the world, who seem wise in their own eyes, if they can boldly calumniate, and smite with the tongue this state and kind of life as most wretched: The old heathens invectives, fill their mouths with vain reasonings and janglings against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; say they with Menander Marriage is the uttermost of misery and with Epicharmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. there are but two good days with a woman, when a man marrieth her and when a man burieth her, and with another Satirist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. every woman is bitterness & she hath but two good times, one in the bed another in the grave, with Ovid Faemina nulla bona est etc. No woman is good, but if a good wife hath happened to any one, I know not how an ill thing is become good, and with Plautus in paen. act. 1. Negotij qui sibi volet vim comparare, navim & mulierem, haec duo comparato etc. He that will get him store of business, let him get 〈◊〉 these two things, a ship and a wife, for no two 〈…〉 more business: and with Menander in 〈…〉 13. deipnos. cap. 13. In pelagus 〈…〉, etc. thou throwest thyself into 〈…〉 business, not the Lybucke or Aegean sea, where 〈…〉 scarce three ships are cast away, but, 〈◊〉 ●xorem servatur prorsus nemo, no man that marrieth a wife escapeth. So whilst they could not or would not distinguish between the abuses and faults of the married persons, and the lawfulness, happiness, and commodity of the state itself, Satan hath been a lying spirit in their impure mouths, & like mills that cannot grind but with foul water, they have poured out floods of exclamations against the state itself.  
But as though this were too little, there hath risen in the Church itself, a worse generation of those heretics that speaking perverse things, nay lies in hypocrisy, and having their consciences seared with an hot iron 1. Tim. 4. have called good evil, light darkness here, this ordinance of God, the institution of Satan, & have condemned marriage as altogether unlawful in any, which the Holy Ghost hath commended to be honourable in all Heb. 13.5. I will not spend the time in mentioning, nor tyre your ears with hearing the names of that rabble of heretics, that in the primitue Church belched out these blasphemies, that marriage and procreation was of the devil, and that the married persons were excluded from all hope of heaven or happiness to come. Let their memory perish with their heresy; and let God's word be true and every man a liar. And Antichrist of Rome (of whom Daniel prophesied that he should not regard the desire of women, Dan. 11.37. that is, he should simulare castitatem ut plurimos decipiat, counterfeit chastity that he might deceive very many, as Hierome upon that place interpreteth it) with his false prophets, that they might commend the single life of their votaries, and compel their Clergy to it, have set their mouths against heaven in vilifying the ordinance itself. Pope innocent in his third Epistle, can find out these texts against marriage of the Clergy, be ye holy because I am holy, The state of marriage then by this reasoning is unholy, and, to the unclean and unbelievers nothing is clean, and they that are in the flesh cannot please God, all married persons than are in the flesh and unpleasing to God. And is it not a wonder that Cardinal Bellarmine himself in this clear light of learning and the Gospel, would defend that which the Pope spoke in the dark time of ignorance, Non male dici possit de coniugatis, qui sunt in carne non possunt placere Deo. It may not amiss be said of married persons, they that are in the flesh cannot please God, de sacram: matr: cap. 5. And c. Nupt. 32. qu. 1. the same Pope like an excellent Arithmetician and Divine too reasoneth thus, The Scripture said of the first, 3.4.5. and 6. day when God had finished the work of every day, & God saw that it was good, but it is not said so of the second day, signifying that the number of two is not good which doth divide from union, and figureth the marriage covenant, whereupon all the creatures that enter the Ark of Noah by two are unclean: see we not what a deep mystery he hath found in the number of two against marriage, and he reasoneth there, that if lay men must abstain from their wives for a time, that they may give themselves to prayer, much more ought Priests who must pray and sacrifice daily, abstain from such company, which Bellarmine secondeth, and supposeth again lib. de Cler. c. 18. actus coniugalis hominum reddit totum carnalem et ineptum ad divina, the matrimonial act maketh a man wholly carnal, and unfit for divine things, and cap. 19 Matrimonium vehementer, etc. Matrimony vehemently hindereth earnestness in praying, powerfulness in preaching, and care of the poor. And lastly to fill up the measure of their iniquity, they say, that a Priest sinneth more grievously in marrying a wife, then in committing fornication, and keeping a concubine, Coster Enchirid. and that a Digamus which hath had two wives successively, is rejected from priesthood, but not a fornicator, because Digamy, is more forbidden than adultery or keeping a concubine Bellar: de cler. cap. I say therefore with Michael the Archangel imperet illis Devi, the Lord rebuke them jude the 9 verse, for casting dung in the face of his ordinance.  
But to pass on further into the waters of the sanctuary, we shall find that these people and Elders of Bethlehem do all things well here, for that they take every good occasion of prayer, it is well, we should pray without ceasing 1 Thes: 5.17. that they call upon the Lord here, seeking to the fountain and not digging to them, cisterns, that can hold no water, it is good and comely, whom should they call upon but the Lord who is worthy to be praised & prayed unto Psal: 18.3. that they pray for Boaz and Ruth, the persons intending to enter into the covenant of God, it is their charity that seeketh not her own alone but the Good of others 1 Cor. 12. as all the members of the mystical body of the Church have the same care one for another 1 Cor. 12.25. and pray one for another jam. 5.16. Now the persons for whom they pray and the blessings for which they pray, that they may be blessed with, are so involved and linked one with another, that they cannot be disjoined in the handling, these blessings are several. 1 For though woman the Lord make the woman that is come into thine house like Rachel and like▪ Leah, which two did build the house of Israel, wherein we have 1. The woman described by a special effect, the woman that is come into thine house. 2. The blessing itself both expressed, that she may be like Rachel and like Leah, and also explained wherein it should consist, which two did build the house of Israel. The woman here is first of all described unto us by a special effect and called the woman which is come into thine house] The wives place then is to be in the house with the husband: Isaak bringeth Rebeckah into the same tent with him, when she becometh his wife, Gen. 24.67. David fetched Bathsheba into his house, when he took her to wife, 2. Sam. 11.27. Nay she is not only to be received into the house, but also into the heart and bosom, she is the wife of the bosom, Deut. 13.6. Set me as a seal upon thine heart, saith the Church to Christ, Cant 8.6. And the husband must love the wife, as Christ loved the Church, Ephesians 5.25. The soul of jonathan (whose love to David was wonderful passing the love of women, 2. Sam. 1.26.) was knit with the soul of David, and David loved him as his own soul, 1. Sam. 18.1. if this pair of friends had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one soul in two bodies, how much more is it and ought it to be so in the married pair, and if it be good and pleasant for brethren to dwell together, Psal. 133.1. how much more is it good and pleasant for them that are no more twain but one flesh to dwell together, seeing they make but one body, it is monstrous that unum corpus sit in duobus locis, that one body should be in two places. The wife that was made of the rib of man, and made to be an helper before him, must be collateral & conversant with him, have individuam vitae consuetudinem, an inseparable society of all her life with him, which is the very definition of marriage, and agreeable to that Apostolic Canon, Let not the wife depart from the husband, 1. Cor. 7.10. with her the husband must rejoice, and be ravished always with her love, Prov. 5.18.19. and if they must love together, they must live together, Vbi amor ibi oculus, where the love goeth there the eye desireth to be looking still, she is his companion, Mal. 2.17. and so must cohabite together with him and not break company, according to that likewise ye husbands dwell with them, 1. Pet. 3.7. The harlot's feet abide not in the house, but she is without and in the streets, Prov. 7.11.12. but the virtuous woman looketh well to the ways of her household, Prov. 31.27. and chaste women must be keepers at home, Tit. 2.5. It is a duty imposed on married women to guide the house, 1. Tim. 5.14. and so to bide in the house. That which Saint Hieronie said of the Monk out of his Cell, Monachus in oppido piscis in arido: A Monk in the street is like a fish on the dry land, is true of them, a woman gadding from house to house, from place to place, is like a fish out of the water, his proper element. Plutarch in quaest. Rom. qu. 29. relateth that the Romans had a custom not to suffer the Bride to go over the threshold, but to carry her over, & the Boetians, to burn the Axletree of the Cart before the door on the marriage day, both which rites were memorandums to them that they must be housekeepers. The Tortoise & the Snail that carry their shells upon their backs, are the Emblems and Hieroglyphics of a good wife, that must carry her house upon her back. Non sunt inventa aeque dulcia nomina, etc. (Bernard. serm. 7. in Cant.) there are not found names alike sweet to express mutually the sweet affections of the word & the soul, as the Bridegroom and the Bride, for they have all things common, nothing proper, nothing divided from themselves, there is one inheritance to them both, one house, one table, one bed, yea one flesh.  
Hear this then all ye married, both low and high, rich and poor, take heed, O thou woman, that thou be not a follower of Vashti king Assuerus wife, who refused to come into her husband's company at his commandment, Est. 1.11.12. nor of the harlot, who forsaketh the guide of her youth, and forgetteth the covenant of her God, Prov. 2.17. And take heed likewise, O thou man; that thou forsake not the wife of thy youth, who is thy companion and the wife of thy covenant, Mal. 2.14. Conjunction est â Deo divortium & separatio à Diabolo. The joining together of man and wife is of God, their sundering & separating is of the Devil.  
Now this clause, The woman that cometh into thine house] is like the littke cloud that Eliahs' servant saw no bigger than an hand, which yielded a great rain, 1. King. 18.44. many doctrines might drop from hence as the rain, Deut. 32.2. but I will pitch upon one necessary thing, if it be the man's house (into thy house) if he be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Master of the house, than she ought to line peaceably with him in his own house, it is noted a thing monstrous and unnatural that a man's enemies should be they of his own house, Mic. 7.6. and much more that a man's capital enemy should be the wife of his own house and bosom, if God made men to be of one mind in an house, as our vulgar translation hath it, Psal. 68.6. much more is it of his ordinance that man and wife should be of one mind in an house. Lot would have nothing done to the Angels (strangers as he thought) that were come under the shadow of his roof for protection, and much more should the master of the house be safe under the shadow of his roof from the poisoned darts of his wife's tongue. David aggravateth the sin of Rechab and Baanah in murdering Ishbosheth, in that they did it in his own house, wicked men have slain a righteous person in his own house, 2. Sam. 4.11. and it addeth to the impiety when the wife of the house becometh a brawling woman in the house of society, as the Hebrew phrase is, Prov. 21.9 If the man should not be like a Lion to his people, and servants in his house, Ecclus, 4.30. much less should the wife be like a Lioness to the man in his own house, which is his Castle, as we say in our native proverb: The Scripture phrase saith of David, that he sat in his own house, and the Lord gave him rest from his enemies round about, 2. Sam. 7.1. and of Nabuchadnezzar, that he was at rest in his house, Dan. 4.4. The house than is the place of rest, & not to be disquieted by her that should rest in the bosom. Every house divided against itself shall not stand, Mat. 12.25. especially if the wife be against the husband and the husband against the wife, the fall of it will be as great as the fall of that house on which the rain descended and the winds blue and beat, Mat. 7.27. And if the man must live joyfully with his wife all the days of his life, Eccl. 9.9. she must not live contentiously with him, Falices ter & amplius, quos irruptatenet copula, nec ullis divulsus querimoniis, suprema citius solvit amor die.  
Thrice happy they and more than that,  
Whom bands of love so firmly ties  
That without brawls till death them part,  
'tis undissolved and never dies.  
It is memorable that Pliny (in a letter to Gemnius, lib. 7.) reporteth of Macenius that he lived with his wife 39 years without brawling: And Publs: Rubenius or Rubevis Celer would have it written on his grave, Cum Caia Ennia uxore, vixit annos 43 menses octo sine querela. He lived with Caia Ennia his wife 43 years 8 months without any quarrel. And Silvius Paternus on his wife's tomb in the territory of Nismes, Cum qua vixit annos 33 sine ulla animi laesura: with whom he lived 33 years without any hurt or breach. I think few such inscriptions can be found, written on tombs in our dismal and contentious days. The old heathen when they sacrificed on the marriage day, threw away the gall from the rest of the sacrifice, to signify that in wedlock strife and anger should ever be absent. Plato de precept, conjugal. otherwise it is not coniugium sed coniurgium, as one said when he had married a contentious wife, not wedding but chiding or warring, not marrying but jarring. And it was wittily spoken by him that said, Non placet miht domus, in qua Gallina cantat, Gallus tacet. I like not the house wherein the Hen croweth and the Cock is silent. Abraham Benesra the Rabbin observeth that in the Hebrew names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or jehovah, who is the former of the woman & author of marriage, and that this name temaineth in marriage as long as they love and live peaceably (for then the peace of God is with them) but if they forget piety towards God, and peace one towards another, than God's name is gone, and there is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fire of contention here, and the fire of confusion hereafter. Quibus conjugium infaelix contigit (Aristot in Rhetor.) They that are unhappily wedded, are deprived of the better half of their happiness. And there is a French proverb, Non esse faeliciter natum, qui non sit faeliciter maritatus: That he is not happily borne that is not happily wedded. Pineda on job observeth out of Cyprian, Austin, Chrysostome, Prosper, & Gaudentius, that the Devil would not destroy jobes' wife being a foolish, that is, a wicked woman, as he did his children, but left her to vex him the more,  novum calamitatis genus inde viro existeret, that by her a new kind of calamity might be heaped on her husband. The contentions of a wife are a continual dropping, Prov. 19.13. and 27.15. and it is better to dwell in the corner of the house top, then with a brawling woman in a wide house, Prov. 19.9. and 25.24. both which Solomon repeateth twice for failing, nay It is better to dwell in the will dernes then with her, Prov. 21.19. S. Austin thought he could not compare an ill conscience to any thing better than to a bad wife (and he useth the comparison so often that it seemeth he liked it, for we find it in Psal. 33. & 35. & 45.) to a bad wife, both which suffer him not to rest, are with him in cubiculo & cubili, both in his chamber and in his bed, nec fugere nec fugare licet, as Lipsius saith, a man can neither fly from them, nor make them fly from him. And jesus the son of Sirach, who not only gathered the grave sentences of wise men, but uttered some of his own full of understanding and wisdom (in praefat. libri) complaineth most pathetically of a contentious wife, I had rather dwell with a Lion and a Dragon, then to keep house with a wicked woman, Ecclus, 25.16. All wickedness is but little to the wickedness of a woman, let the portion of a sinner fall upon her, vers. 19 As the climbing of a sandy way is to the feet of the aged, so is a wife full of words to a quiet man, vers. 20. a wicked woman abateth the courage, maketh an heavy countenance, and a wounded heart, ver. 23. I say then with S. Paul, unto the married I command, yet not I but the Lord, let not the wife depart from the husband, 1. Cor. 7.10. for she is come into his house to be an helper meet for him, let there be no strife between them in the house, for they are more than brethren, one flesh, and one soul in two bodies; If they love peace & would fain see good days, let them live in peace, and refrain their tongues from speaking of evil one to another. Let there be in her tongue, kindness, meekness, and comfort, Ecclus, 26.23. that she may rejoice her husband, and that he may fulfil the years of his life in peace, Ecclus 26.2. And then the God of peace shall be with them, and the peace of God which passeth all understanding, shall keep their hearts and minds through Christ jesus. Phil. 4.7.  
But it is high time that I should go on forward to the loins in these waters of the sanctuary, come to the matter itself prayed for on the behalf of the woman here, which is both expressed, like Rachel and like Leah, & also explained wherein it should consist, which two did build the house of Israel, for nulla similitudo currit quatuor pedibus, no similitude agreeth in all respects, but is limited in some particulars wherein the proportion lieth. They builded Israel then, in that by themselves, & their two handmaids, given to their husbands, they raised it from jacob alone to twelve populous and mighty Tribes, as an house from a low foundation is raised up in goodly and▪ lofty superstructions and buildings of walls, windows, turrets, and the like. For so the holy Ghost in the original tongue is delighted to set out the generation of mankind, and procreation of children, by the name and comparison of building, The rib which the Lord God had taken from the man, builded (made) he a woman, Gen. 2.22. with special care, art and fit proportion. And so where Nathan in 1. Chron. 17.10. saith to David, the Lord will build thee an house, in 2. Sam. 7.11. where the same story is again mentioned, he saith, the Lord will make thee an house. So Sarah being barren herself, and praying Abraham to go in unto her maid saith, it may be I may be builded by her, that is, obtain children by her Gen. 16.2. And he that refused to marry his brother's wife to raise up unto his brother a name in Israel, is called a man that will not build up his brother's house Deut. 25.9. And so God saith of that faithful Priest that he would stir up unto himself in Elias place, that he would build unto him a sure house 1 Sam. 2.35. that is, bless him with a plentiful posterity successively without failing. They builded the house of Israel then, in that by their fruitfulness, they were a notable Seminary of Plants growing up in the Church and common wealth of Israel. And it is all one, as if they had prayed for Ruth in isaack's words praying for jacob, God almighty bless thee, make thee fruitful, and multiply thee, that thou mayst be a multitude of people, and give thee and thy seed the blessing of Abraham Gen. 28.3.4. They pray then that she may be blessed with fruitfulness, the original and primary blessing of marriage at the beginning, God blessed them and said increase and multiply, Gen. 1.28. The main end and scope than that persons entering into this covenant of God, the marriage band must aim at, is that they may build Israel, that out of their loins may issue seed to be profitable members of the church & common wealth. for hinc coebi plantantur & etrra fundatur, out of marriage is heaven filled, & the earth established. Sarah being barren herself, desired issue though it were by her maid, that so she might in some sort obtain the end of wedlock, the marriage blessing Gen. 16.2. And fair Rachel being fruit less, thinketh herself but a dead stock, Give me Children or else I die, will needs have children though it be but by a deputy Gen. 30.2.3. Rebeckas friends at her sending away to isaack's wife, dismiss her with this solemn blessing respecting the true end of her marriage be thou mother of thousands of millions Gen. 24.60. And when their blessing prevailed not effectually, but after marriage she was barren, Isaac entreated the Lord for her, that she might conceive Gen. 25.21. Hannah Elkanahs' wife having her womb shut up by the Lord, with bitterness of soul and weeping sore prayeth unto the Lord to give unto her a manchild for increase of the Church and that she may give him unto the Lord 1 Sam. 1.11. Tobias in his prayer on the marriage night with his wife saith, thou knowest Lord that I take not this sister for lust but uprightly or as the vulgar hath it sola posteritatis dilectione, for love of posterity only Tobit, 8.7. & St Paul requiring that the younger women should marry, bear children 1. Tim. 5.4. maketh the end of marriage to be procreation and bearing of children. It is one of the many blessings wherewith Solomon is blessed at his marriage, In stead of thy Fathers, shall be thy children Psal. 45.16. And it is a grand blessing that God poureth out upon the married man fearing the Lord, that his wife should be as the fruitful vine, by the sides of his house, his children as the olive branches round about his table that he should see his children's children Psul: 128.3.6. God made woman at the first, and he, made but one, though he had the residue or excellency of spirit, and made her the wife of the covenant with one man, that he might seek out a godly seed Mal. 2.15. a seed that should be members of his Church principally and secondarily of the common wealth. Christiani tantum procreandorum, etc. Christians marry wives only for procreation of Children, whereas others take them for their pleasure's sake, Instin Martyr in Apolog. pro Christ. ad Antomn. nuper: And Clemens Alexandrinus lib, 2. paedag. cap. 10. saith, Qui matrimonio iuncti sunt ijs scopus est, etc. The scope and purpose of them that are joined together in matrimony is the procreation of children, and their end that they may be good children, and a little after there, the married man plants and sows for God, for God said increase and multiply, whom we must obey, and again in his lib. 2. Stromat: he notably expresseth this end of marriage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Men must marry altogether, both for their country sake, and for succession of children, and the perfection of the world as much as in them lieth. Matrimonium ex hoc appellatum est, etc. (saith August. lib. 19 con: faust. cap. 26. Matrimony was hence named, because a woman ought to marry for nothing else but that she may become a mother, and again lib. 2. de adulter: coning. ad Pollent: cap. 12. he saith propagatio filiorum etc. The propagating of Children is the first natural and lawful cause of marriage: And Ambrose cited in the cannon law c. pudor 32. qu. 2. saith Pudor est faeminis nuptiarum praemia non habere, etc. It is a shame to women when they have not the reward of marriage, who marry only for this end, and the Civil law L. Librorum saith, Parents liberorum procreandorum animo & voto uxores ducunt, Fathers marry wives with a purpose & desire of procreating children. And Lombard the Mr of the sentences as fully to this end as the best, saith lib. 4. Sentent. distinct. 30. l. d. Finalis causa matrimonij contrahendi, etc. the principal final cause of contracting matrimony is increase of children, for for this God ordained marriage amongst our first parents, to whom he said increase and multiply.  
I say then here with the Psalmist Psal. 50.22. Consider this ye that forget God, and your duty to God herein: How many are there amongst us that in their marrying do not so much as dream of marrying to build up Israel, to beget a Godly seed to the Lord, to be plants growing up in his church and commonwealth? Nay do they not rather say and wish in their hearts, that the womb of their companion may be shut up, that they may live at ease, and be free from providing for their family and posterity? do they not in their sense cry out, blessed are the wombs which never bore, & the paps which never gave suck? Luk: 23.29. Some there are that only respect a fair face and a glorious outside (no matter how foul and leaden she be within) like the son of God in the old world who saw the daughters of men that they were fair & took them wives of all which they chose Gen: 6.2. These remember not what a vanishing shadow they catch after; For favour is deceitful and beauty is vain, but a woman that feareth the Lord she shall be praised Prou. 31.30. Florem decoris singuli carpunt dies Sen: Every day croppeth somewhat from the flower of beauty, and again in Hippol: Anceps forma bonum mortalibus, etc. beauty is an uncertain benefit that mortal persons have, a short gift for a little time. And Greg. Naz. saith excellently in his 3. orat: pulchritudo corporis, temporis & morbi ludibrium: beauty of body is the mock of time and sickness. And another Poet to the full, vitrea gemmula, fluxaque bullula, candida forma est, nix, rosa, ventus fumus & aura nihil, Bern. Banhusius Epigram: lib. 4. A fair form is nothing but a gem of glass, a fading bubble, snow, arose a dew, a wind, smoke, air, nothing. But all this will sound best to us out of the mouth of a golden trumpet of the Church, St Chrysostome in orat: de pulchrit. & de faemina, vides venustam mulierem, fulgidum habentem oculum, when thou seest a fair woman, that hath a twinkling eye, & a smiling face, a look pleasant, attractive and amiable, such as putteth thy heart into an heat and setteth on firethy desire; think that that which so ravisheth thee, is nought else but earth, and that the fire which burneth thee is but dung, and then will thy fury be assuaged. Raise up the skin of her face, and thou shalt see all the vileness of that goodly show. Stay not upon the outward mask, but pierce with the eye of thought into that which is within, and what else shalt thou see there but bones sinews and veins? But this is not enough, Remember that beauty changeth, groweth old, and withereth, that the quickness of the eye waxeth dead, that the cheeks grow hollow, that all that fair flower passeth away. See what is that maketh thee (as it were) a beast. It is ashes, dust and filth, that burneth thee. For what is the substance of this beauty that thou seest but snot, spittle, corrupt blood, and the juice of rotten nourishment? What cometh there out of the ears, out of the eyes, out of the nose, out of the mouth? And if these evacuations and ordinary defluxions of excrements should cease, & that the breast, the liver, and brain should leave to purge themselves that way, all this goodly show declineth & decayeth, the skin withereth, and the eyes sink into the head.  
Some again only respect money and muck, marry wives as judas betrayed his master with Quantum dabitis Mat. 26. and as the Shechemites received circumcision, only to get a booty and enrich themselves, shall not their cattles and their substance and every beast of theirs be ours? Gen. 34.23. quaerenda pecunia primum, money is the mark that they principally shoot at, be she virtuous or vicious, wise of foolish, fair or foul, young or old, equal or unequal for them, they little regard, so she come as Balacks' messengers did to Balaam, with the reward of divination in her hands Numb. 22. These are not of the mind of him who being asked why he would not marry a richwife answered uxori nubere nolo meae: I will not be married to my wife. Insolens malum est uxor dives saith Plaut. in Aul. A rich wife is an insolent mischief, and another saith Argentum accepti, dete imperium vendidi. I took money and sold my rule for her dowry. And in this kind the transgression is doubled, when this first and fairest end of marriage, procreation, is frustrated and evacuated by lust and lucre meeting together, either when an old silicernium, being like Bazzillai the Gileadite 2. Sam. 19 must yet marry with a young woman, or an old doting dame, must have lust when she is old (which seemed unnatural to Sarah Gen. 18.) and be married to a young man in the flower of his youth, let the young parties in this case bethink themselves how fare short they come of the sons of Onan Gen. 23.8. and the old, whether it were not better for them to say with Naomi Ruthes mother in law I am too old to have an hus band (or a wife) for the analogy is all one Ruth. 1.12. & she spoke it when she was past procreation. Cum seen nupta, saith Plautus in Mi. glor. She that is married with an old man, is neither married, nor alas a widow. The Greek tongue, by a fine elegancy of speech calleth such wedlock's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marriages and no marriages, and Clemens Alexandrinus lib. 2. Paedag. c. 10 to this purpose, non coire ad procreationem, etc. Not to come together for procreation, is to wrong nature. Therefore nature to children doth not yet grant any wives, to old persons is denieth marriage. Plutarch in his Solon reporteth a memorable saying of that Tyrant Dionysius, when his mother being old and past procreation, had desired him to bestow her upon a husband, which was, that he had often by tyranny overthrown the laws of the City, but that he could not violate the law of nature by placing her in marriage. Luther in his commentary on Gen. cap. 25. speaking of such unequal matches saith Qui docuit vetulas & dominas &c. to them who marry old women and their mistresses for wealth or glory, God give the cup of passion as Bernard speaketh, because they symply, seek wealth and glory not procreation of children, and yet they are not to be rejected for their reverence and glory of marriage. St Augustine lib. 9 degen. ad. lit. cap. 3. disputeth the quaestion how this is to be understood that the woman was made to be an helper for man and resolveth probabiliter at least that it was propter silios procreandos for procreation of children as it was said to them at the beginning, increase and multiply, or if it were not so, to what end was she made an helper, if to till the earth with him, there was yet no business, that the man should need help, and if he did, another male, who would have been a better help, should have been made. And so I may say of comfort, if he were weary of solitariness. For how much more conveniently would two friends dwell together for conversing and conferring, than a man and a woman?  
I have feasted or rather satiated you with full dishes upon all the particulars hitherto, I will now but gather up the fragments on that which remaineth, which is the matter that they pray for on the behalf of Boaz the man entering into the covenant of matrimony, and do thou worthily, or (as some read it) and that thou mayst do worthily in Ephratah, and be famous in Bethlehem, or as it is in the Hebrew, proclaim thy name: in Bethlehem. In which they pray for two things for him: 1. for a noble and notable action to be performed by him, that he may do worthily virtuously and courageously in his place and calling: 2. for an event to follow thereupon, that honour and renown may follow his good deeds, as the shadow doth the body, and be famous or proclaim thy name in Bethlehem. Now Ephratah and Bethlehem diversified in name are all one in thing, one city so called conjunctim, jointly together as Mic. 5.2. But thou Bethlehem Ephratah though thou be little among the thousands of judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel, or divisim apart as here do worthily in Ephratah and be famous in Bethlehem; for the first thing which they pray for him, the action that he should perform, the Hebrew phrase will bear both these readings, either, get riches in Ephratah, or do worthily, virtuously, courageously in Ephratah; For so in the same sense the very same phrase is found of necessity, Deut. 8.17. where Moses straightly forbiddeth that after Gods bringing them into that plentiful land described these verse. 7.8.9. and that abundance of wealth mentioned vers. 12.13. they should say my power, etc. & so all the 17, & 18, verse. So again job useth this phrase in this sense, chap. 31.25. If I rejoiced because my wealth was great, for that it must be read so, not because my virtue or courage was great, the words following show, and because mine hand hath found or gotten much. And so in this phrase in the second chapter here, v. 1. Boaz himself is called a mighty man of wealth. Again some times this phrase in the Hebrew tongue must be read do worthily, virtuously, and courageously. So it is better read of Solomon's virtuous woman, after all her good and glorious deeds many daughters have done virtuously, than many daughters have gotten riches but thou surmountest them all, Prov. 31.21. though the phrase in hebrew will bear both senses. So 1. King, 1.52. Where this very phrase is, it must be read, if he will show himself a worthy man there shall not an hair of him fall to the ground, not if he will show himself a rich man. And here again cap. 3. v. 11. Boaz telleth Ruth in this phrase, all the city of my people doth know that thou art a virtuous woman, not a rich woman, for she was a poor gleaner of corn. Now to come to the Text, I read here rather do wortihly, virtuously, and courageously in Ephratah, then, get wealth in Ephratah: for first Boaz had wealth enough already, he was a mighty man of wealth, cap. 2.1. they need not pray for wealth for him. Secondly the honour & good name which they pray for to him in the last clause is rather a consequence and reward of doing worthily and courageously, then of getting wealth & riches. Their prayer then is that he may be strong and courageous to do according to God's law, as joshua is commanded, Ios. 1.6.7.9. That he may be strong and of a good courage to fulfil the statutes and judgements of the Lord without dread, or dismaying, as Solomon is exhorted by David his Father, 1. Chr. 22.13. and that he might walk worthy of the Lord unto all pleasing Col. 1.10. Eph: 4.1. and that then for a fruit and a good name may attend upon him and be famous, or proclaim thy name in Bethlehem, much might be said upon all these points and parts, but I must conclude and contract: Amongst the Romans there was none other way to the temple of honour, but through the temple of virtue, & amongst us Christians, virtue must be the high way to honour, godliness to obtain a good name; by faith, which is the ground of wedding, & which worketh by lone, Gal. 5.6. The Elders obtained a good report, Heb: 11.2. and by continuance in well doing glory is to be sought for, Ro. 2.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. good deeds give occasion of good words, and it was wittily answered by Agesilaus to one that asked him how he might get glory, Si dices optima, facies autem pulcherrima, by speaking good words & doing good deeds. Gloria virtutis comes est, ut corporis umbra, is memorem famam, qui bene fecit habet, saith the Poet, Glory attends virtue as the shadow followeth the body, he that doth well hath a lasting fame. I know that Regium est cum benefeceris, male audire, Kings (and all Christians too) must look to be reported ill of, when they have done well in this world, to pass through honour and dishonour; evil report and good report, 2. Cor. 6.8. to have all manner of ill speeches spoken against them falsely for Christ and their profession sake, Luc. 6.22. yea to have their names cast out as evil for the son of man's sake. Luc. 6.22. But as the Hebrews took joyfully the spoiling of their goods knowing that they had a better and an enduring substance in heaven, Heb. 10.34. So must we be comforted against the traducing of our names by miscreants here on earth, knowing that our names are written in heaven, Luc. 10.20. and that if we overcome Christ jesus will write upon us the name of his God, and the name of the city of his God, the new jerusalem and his own name, Rev. 3.12.  
FINIS.