them and nursed by them also for that mothers are more tender-harted towards them and most familiar with them therefore here is their mothers house named though afterward Ruths father Chap. 2. 11. And yet some childreÌ„ we see ready enough to despise their mothers which is contrary to nature contrary to the commandement Exod. 20. Prou. 1. 8. Yea it is great ingratitude to requite so the great paines in conception in bearing in nursing which a child can neuer recompence and therefore a curse is pronounced against such children Deut. 27. 16. Pro. 20. 20. and of this the Prophet Ezekiel complaineth Chap. 22. 7. II. That poore widowes are to be maintained of their able parents when they be left alone and cannot maintaine themselues Leuit. 22. 13. 1 Tim. 5. 16. The law of nature and we see the Law of God leadeth thereto and Naomi knew not whither else to send them And whither should children goe but vnto their parents If this be so then let parents see to the well matching of their children to preuent their pouertie if it may be and a second charge of them Let children be then ruled of their parents in taking marriage vpon them seeing parents are to be troubled againe with them if need require Yea and let husbands haue care when they haue receiued their wiues portions so to husband the same that they may leaue them to liue after them and not to be againe chargeable to their friends The Lord deale kindly with you Her prayer for them which was her best recompence for their loue being now poore and not otherwise able to requite them their kindnesse Note hence I. That it is a duety to pray for those which doe either vs or ours good So doth Naomi here so Boaz for Ruth Chap. 2. 12. Dauid for Abigails good counsell 1. Sam. 25. 33. and Saul for Dauids sparing his life 1. Sam. 24. 19. And this duety let vs performe as Christ in the forme of Prayer hath taught vs Mat. 6. and not pray onely for our selues as worldlings doe nor to thinke a fauour done is requited with I thanke you onely and that prayer for a blessing vpon them is not required especially if they be superiours and yet we see here the practice of superiours to inferiours II. That at parting friends are to pray one for another as we may see the practice of it in Isaac Gen. 28. 1 3. Laban Gen. 31. 55. Iacob Gen. 43. 14. and in Paul Act. 20. 36. It is very Christian like an argument of loue and desire of their owne welfare which cannot be without Gods protection put this therefore into practice True it is that men now doe it but it is not with that reuerence nor expressed with that earnest desire as is meet and befitting in such a case III. That the godly are perswaded that the Lord is a mercifull Rewarder of the dueties of loue which one doth towards another This Naomi her prayer to God for them here teacheth for the godly know that the Lord hath commanded such dueties and what he commandeth to be done that will hee reward in the doer And hereof let vs bee well perswaded this wil make vs do our duties cheerefully though men requite not our paines because God will By this reason Saint Paul encourageth seruants to their duties and to doe what they ought heartily Col. 3. 24. IV. That children should so well deserue of parents yea though but parents in law as they may bee moued heartily to pray for them as Naomi doth in this place A good carriage is a duty towards all then much more to parents and the prayers of parents is a meanes to put a blessing vpon their children But some children are so farre from doing their duties to their parents to procure a blessing as they with Cham deserue a curse such a one was rebellious Absalom bloody Cain such a one was Ruben Simeon and Leui whom the Lord punished V. That God will not onely barely reward but so deale with vs as wee deale with others This Naomi begges for this the Lord in mercy will doe Mat. 7. 2. for our incouragement to well doing he will reward vs according to our works This should stirre vs vp to doe our duties vnto our brethren knowing that as we doe we shall be done vnto As yee haue dealt with the dead and with mee Here Naomi acknowledgeth their louing obedience and good carriage towards their husbands when they were aliue and now to her they being dead and this maketh her to pray thus for them Note here first that daughters of a bad race may prooue good wiues and good children in law sometime as these daughters of Idolaters did when God restraineth nature and giueth grace withall For many times there are trâ—ctable and gentle natures where Religion is not grafted these by good instruction and Gods blessing may proue excellent wiues Children therefore are not euer to bee censured according to their parents though it is dangerous to graft in a bad stocke for an hundred to one but a Michol will make a Dauid know that shee is a Sauls daughter But here women Christians are taught to shew themselues good wiues and children or else these daughters of the Heathen will condemne them whom Naomi commendeth for good wiues Now to bee a good wife a woman must know her duty and be very desirous to doe it which stands in loue vnfeigned in feare to offend Ephe. 5. 22. Col. 3. 18. 1. Pet. 3. in cheerefull obedience in meekenesse of spirit and in sympathizing with her husband in prosperity and aduersity But where is the woman where is this Sarah this Rebeccah Shee will answer perhaps Where there is an Abraham and an Isaac for a good husband will make a good wife a good Iohn a good Ioane the body will obey where the head knoweth how to rule well II. That good and truely louing wiues loue their husbands parents for their husbands sake as these did Naomi For the wife and husband are one and should be of one heart and the one loue vvhere the other liketh and a good vvife striueth to please and content her husband in shevving loue to his friends Shee vvill not bee like such levvd vviues vvomen not vvorthy to bee vviues vvhich hate their husbands kindred and brovv-beate them out of their houses Verse 9. The Lord grant you that you may find rest each of you in the house of her husband Then she kissed them and they lift vp their voice and wept NAomi her continuing in prayer for them as before in generall now in particular for a speciall blessing This verse containeth a petition an act of a valediction and the passion which is wrought The Lord grant you that you may find rest each of you in the house of her husband Shee prayeth here for their second marriage and that the same might be blessed of the Lord the chief Marriage-maker so as it might procure them rest and be
shall be vnto thee a restorer of thy life Naomi had many crosses she had lost her Husband and Children yea and her outward state in the world which made her as it were dead with sorrow which these Women and godly Neighbours well considered of and here therefore doe enlarge their speech for Naomies greater comfort to teach vs That true friends affected with others miseries cannot but meditate many arguments of comfort in the daies of their felicity For the ioy of their hearts is vnfained for their friends prosperity as truely as before they were mooued with their calamitie Thus let vs learne to trie the sympathy of mens hearts towards other in prosperitie and aduersitie Arestorer of thy life So they speake as if by her former misery she had as it were been liuelesse Whence note That heauy crosses as pouertie old age Widdowhood and losse of Children doe bedead the spirit euen of godly persons So these words imply and experience teacheth For no affliction is ioyous for the present but grieuous Heb. 12. 12. How much more when many come together Therefore let vs haue compassion of the afflicted and labour to raise vp their spirits especially of poore afflicted Widdowes for it is a part of pure and vndefiled religion before God Iam. 1. 27. This condemneth such of cruelty as will vexe the afflicted or bee miserable comforters as Iobs friends were to him Secondly wee may learne That godly Children are as restorers of life to their Parents Prou. 10. 1. they make them glad Let Children labour to be such that they may cheere vp their Parents hearts and not bee as too many be causers of hearts griefe to them making them to goe downe with mourning to the graue for such are foolish Children Prou. 15. 20. and 10. 1. and 17. 25. And a nourisher of thine old age Note first that old age needs nourishing for it maketh man feeble and to want heate 1. King 1. 1. Eccles 12. 3. Also to be subiect to diseases as to bee blind as was Isaac Gen. 27. and Iacob Gen. 48. 10. to be lame as Asa 1. King 15. Therefore in the youth of Summer prouide somewhat for the Winter of old age and when thou hast prouision for age thanke God therefore Secondly that children are to be nourishers of their parents in their old age as Ioseph was to Iacob Gen. 45. 11. and Ruth but a See before Chap. 2. 18. daughter in law here to Naomi Chap. 3. 18. and such a one the women hoped Obed would be Let children learne this duety for first nature teacheth it in the Storke and branches of trees receiuing the sap from the roote doe returne it againe to it towards Winter Secondly Reason teacheth to bee thankefull and to doe good to them that haue done vs good From parents children haue being bringing vp and their preseruation whose loue care paines and cost children can neuer recompence Thirdly it is one end why they bee borne for if a friend bee borne to helpe his friend in aduersitie Prou. 17. 17. then much more children to helpe their parents who are bone of their bone and flesh of their flesh Fourthly parents are childrens glory Prou. 17. 6. Therfore should they make much of them Fifthly hereto adde the Commandement Exod. 20. to honour our parents Now how are they honoured when in want they are not relieued Sixtly such as succour their parents may expect a blessing from their children Those children therefore which are without naturall affection sinne against God against Nature Reason and Religion But children will perhaps say Our parents are froward and hard to please and therefore they make vs wearie and vnwilling to keepe and nourish them Answ First consider how froward you were in childhood and yet poore parents carefully kept you and cast you not off Secondly when old age commeth you may bee such Do then as you would be done vnto learne to beare with your parents to teach your children how to beare with you Thirdly note how children can beare with rich parents well enough while they hope for profit and feare to lose what they looke for If hope of gaine can make children put on such patience then let true loue doe it much more For thy daughter in law which loueth thee which is better then seuen sonnes hath borne him This is a reason of the womens hope of this childs kindnesse towards Naomi From these words we may learne these things First That there is good hope of childrens loue which come of louing parents that they will loue such as their parents haue loued Thus the women conclude and this was a lesson which Dauid taught his sonne Salomon 1. Kin. 2. 7. And Christ louing those whom his Father loueth teacheth so much Let therefore children be thus affected especially if their parents haue set their loue aright vpon such as were worthy of loue Secondly That there may be great loue betweene a mother in law and a daughter in law Ruths loue towards Naomi was very great shee left her countrey and kindred for her Chap. 1. 16 17. laboured painefully for her Chap. 2. 18 23. and Naomi was not wanting to seeke the good of Ruth Cha. 3. Let these two bee examples to such and to make them louing striue to bee religious and to feare God as these did for Religion will worke what corrupt nature cannot effect Let them performe mutuall dueties And let stepmothers know that they step in to be in stead of naturall mothers and so let children take them so will they loue one another Thirdly that true loue cannot be hid for it so will expresse it selfe as other shall take notice of it These women knew Ruths loue so did Saul Ionathans to Dauid the people Christs loue to Lazarus Iohn 11. 36. for true loue will breake out as fire Try true loue by the manifestation thereof Ioseph may hide his a Gen. 45. 1. 2. Sam. 13. 39. and 14. 1. while from his brethren and Dauid from Absalom but it will breake out at length They therefore but boast vainely of loue which neuer expresse it Fourthly that true loue in aduersitie is not lost in prosperity Ruth is said still to loue Naomi though thus exalted so did Hushai Dauid so did Iobs friends Chap. 2. howsoeuer they erred in iudgement Let not loue be altered with our estates nor honours change good conditions as it doth in too many Fifthly that the loue of a stranger may sometime exceed the loue of many children by nature The women preferre Ruths loue aboue seuen sonnes that is aboue many sonnes Such God by fauour can supply what is wanting in them by nature and make a strangers loue surpasse Let this be comfort to the distressed Verse 16. And Naomi tooke the child and laid it in her bosome and became nurse vnto it THis verse sheweth the education of the child by whom and how And Naomi tooke the child This the old woman did voluntarily out of
downe our selues incouraged to haue faith and confidence in God And Ruth the Moabitesse said vnto Naomi When Ruth was come into Iudah shee and Naomi dwelt together but yet in poore estate and now time seruing to helpe themselues by labour Ruth bethinketh her selfe what to do in this case shee murmureth not against the God of Israel as his owne people the Israelites did in the wildernesse and were ready to returne into Egypt shee minded not Moab shee was not offended with Naomi her pouertie nor with the rest for not affording her plenty but shee resolueth to vse her owne labour for her helpe while the time did serue From which we may learne That honest hearts truely intertaining Religion doe not forsake it or the godly for worldly wants Ruth could not for these things be made to start backe nor Saint Paul for all his afflictions for sincere hearts loue Religion for it selfe and the godly for their vertues not for their outward estate they also doe know a reward of eternall happinesse to be in the life to come which they set before them and therefore do not take offence from the outward things of this life which they least esteeme of and looke to haue the least share in them which reproueth those that for the wants of the world bid farewell to the Word like Demasses but the Apostles for Christ forsooke all and Moses chose the poore estate of the godly to liue religiously before the Court of Pharaoh to liue viciously Let this checke also those which vpon euery want murmur against God and are ready with the rebellious company in the Wildernesse to returne into Egyptian bondage of sinne Satan for to inioy some outward worldly contentment Let me now goe to the field Though it was honest good and necessary which Ruth intended yet would shee not goe abroad without her mother in lawes leaue and good liking For godly children hold themselues bound to be at the disposing of their parents yea in all lawfull and necessary things though their pareuts also be poore because such children make conscience of the Commandement of honouring their parents Let children follow this example Ruth was but a daughter in law yet see her grace and humility which the Lord rewarded vnto her Which iustly condemneth the sawcinesse of children in law in these dayes who thinke no duety to be due to father or mother in law especially if they be poore as was Naomi here But what speake I of children in law I wish that a iust complaint might not be taken vp against such as by nature owe themselues vnto their parents Are there not Dinah-like daughters which will follow their delights till they returne home with shame Doe not many marry as their lust doth leade without any respect to their parents like the wanton sonnes before the floud I wish the Gen. 6. seed of Esaus were not among vs which vexe their parents Children will seeke to be nourished of their parents when they are yong or when they be in need But if parents haue need of them Ah how vnnaturall be they Will they like a Ruth willingly labour for them Or will they not rather despise them and get from them and labour for others A strange Masters commandement shall be obeyed when a word from poore parents will make stubborne children the more disobedient But let children know and remember the Law against a stubborne sonne Deut. 21. 18. and the curse which is threatned against such as despise Deut. 27. 16. Pro. 30. 17. their parents that they may feare and tremble and doe no more so wickedly And gleane eares of corne after him Ruth asketh not leaue to runne abroad to see others or to be seene to see the countrey to get acquaintance to goe to Wakes Reuels May-games Morrisdauncings and such heathenish vanities practised too commonly heere but not knowne among the ancient people of God No no Ruth desireth to goe to labour for her liuing and to helpe also her poore old mother in law yea shee was not ashamed to goe to gleane though shee had beene the wife of one so well descended shee scorneth not honest labour For honest minds will stoupe to base meanes in proud persons conceits so they be honest to relieue their wants in their poore estate Moses will not stand vpon his education the gifts of his mind and singular learning in all the wisedome of the Egyptians but will be content to keepe Iethroes sheep in his need so will Paul worke with his hands and make tents to maintaine himselfe though he was brought vp as a Scholler vnder learned Gamaliel The humilitie of these is to be followed as praise-worthy for their vertue and pietie herein It is no shame to labour when men are brought low whatsoeuer they be by birth as they call it and by their first education The godly neuer stood vpon these tearmes as many now doe who brag of their Gentrie and yet are not ashamed to goe a begging or hang vpon their richer kindred till they be weary of them or will runne into dishonest courses and all this forsooth because they hold labour a disgrace worke they cannot they will not but it is no shame for them to liue dishonestly and idlely contrary to nature contrary to Gods iniunction that men should labour contrary to the practice of all the godly and the example of Christ himselfe who wrought in a handie-craft as may be gathered by the words out of the Euangelist and in that it Mark 6. was said He went home was obedient vnto his parents Note further how the truly-religious will not liue idly This we may see in Ruth here in Iacob and others for they make conscience of the losse of time Let him or they whosoeuer which thinke themselues religious indeed make conscience to take paines in some calling and beware of liuing idlely What if they can say they haue outward meanes enough for themselues to liue vpon Yet they are not to liue idlely because idlenesse is a great sinne the nurse of all vice as we see in those that liue idlely they are made the deuils instruments to all villanie neither is it enough that a man can maintaine himselfe be chargeable to none but he must liue to doe good Ephe. 4. 28. to others as the Apostle teacheth Lastly obserue that gleaning as now so then Leuit. 19 9. and 23. 22. Deut. 24. 19. was a lawfull meanes for the poore to get corne for food as we may read in the Bookes of Moses And thus the Lord shewed his care for the poore and also taught the rich in the midst of Gods mercy and bounty toward them to be mindfull of the needie brethren and not to forget them The rich therefore must giue the poore leaue to gleane Leuit. 19. 9. they may not driue them out of the field neither may they gleane vp their lands themselues and so rob the poore of their
grace to repent These Idlers and loose liuers yet say for themselues that it is a disgrace for them to mind so meane things as the men of old time did Disgrace Who can hold that to be a disgrace which better meÌ„ haue done Better for pietie to God better before men for noblenesse of birth for greatnesse of state and for name of renowne in the world Againe who doe make that a disgrace now which God in his Word sheweth to haue beene their praise This conceit of disgrace ariseth from the spirit of pride and vanitie in the sonnes of Belial But if conceit of disgrace make them auoid labour in some calling whether of the mind or body then would I faine know why they auoid not those things wherein disgrace is indeed and why they shame not to liue idly prodigally lasciuiously in ryot and excesse in foolish pride and vanitie and lewd courses vnbeseeming the name of Christianity Lastly these vnprofitable members will say they haue better beene brought vp than to take paines What is this better bringing vp It is to follow fashions or to drinke and whiffe the Tabacco pipe or to congie and complement or to hunt and hawke and then curse and sweare as the furies of Hell or else to handle a weapon to strike and stab and vpon a word to challenge and so into the field to play the Deuils companion or to play at dice and cards or to read amorous bookes to court a Curtisan I should say a Gentlewoman or a yong Gallant to vanitie and wantonnesse How much more commendable were it and profitable to be imployed in some good literature as in the knowledge of tongues and arts And will their bringing vp allow them to liue idly Was not Paul brought vp at the feet of Gamâ—liel a great Statesman among the Iewes and yet he laboured with his hands and neuer liued out of a particular calling And was not Moses brought vp in Pharaoes Court and in all the learning of the Egyptians Yet did he liue in a calling and would be a Shepheard rather then liue idly or in Pharaoes Court wickedly he pleaded not his birth his gentrie his better education as these doe It is enough to be a Gentleman as they speake now adayes to countenance him in sinne in sloth in brauerie in contempt of a strict life to liue out of a calling sauing the calling of a Gentleman a profession so abused to aduance sinne and Satans kingdome as nothing more yet neuer read I nor heard I of in holy Writ or elsewhere that the title and name of a Gentleman should be a calling to exempt men from all callings from all honest labours and to leaue them loose as wild Colts without bit or bridle to their owne lusts and licentious libertie and finally to their ruine and destruction This is not Gentrie but rather Gentilisme to be hated of a Christian The practice whereof was odious euen in the Common-wealths of Heathen men And it was about an Epha of Barley Thus much Exod. 16. 36. her daies labour came vnto which was almost a bushell after our measure An Epha was tenne times as much as an Omer which was the measure for gathering Mannah and this was as much Exod. 16. 16. as would serue one man bread for a day So Ruth had gathered so much in one day as might serue her many dayes thus the Lord blessed her labour Whence we may learne this that the Lord can and will giue sometime a plentifull blessing to the diligent hand Thus he blessed Iacob in his painefull seruice so as hee was able to giue to Esau a Gen. 32. 13 14. present of fiue hundred fiftie head of beasts and cattell of one sort and other for all things are in his hand and at his disposing How soone did hee enrich againe Iob It is nothing with the Lord to make a poore man rich And therefore in our labours let vs haue recourse vnto God because Deut. 8. 18. hee giueth power to get wealth without Psal 127. 2. Haggai 1. 6. his blessing our labour is in vaine but with his blessing our labour shall take good effect Iohn 21. 6. Vers 18. And shee tooke it vp and went into the citie and her mother in law saw what shee had gleaned and she brought forth and gaue to her that shee had reserued after she was sufficed RVthes comfortable returne out of the field with what whither to whom with her kindnesse in giuing what shee had reserued at meale-time from Boaz table so as she had a double witnesse to shew her mother his kindnesse the Epha of barley and the food of his table both which did no doubt greatly comfort the heart of Naomi as appeareth by her heartie prayers in the next verse And she tooke it vp and went into the Citie Shee beareth the burthen her self And this is noted to shew how the Lord taketh notice of the burthens of his children which are of two sorts either such as bee voluntarily vndertaken and willingly for discharge of their dutie as Iacob in his seruice to Laban or Ruth here for her honest maintenance or else imposed vpon them as the burthens of Gen. 31. 12. Exod. 3. 7. Pharaoh vpon the Israelites on both the Lord looketh approouing the one and pitying the other Which may giue comfort vnto the painefull in bearing the burthen of their calling or of oppression for the Lord knoweth their troubles their labour and trauell and will doe them good in the end if they waite with patience And her mother in law saw what she had gleaned By this it appeareth that Ruth did hide none of her gleaning from Naomi but shewed her all and this for three causes to manifest Gods mercy towards her that she might praise God with her to shew that she had been painefull in her absence and not spent her time idly and to shew her faithfulnesse that she kept nothing from her And thus should children and seruants doe to such as depend vpon their labour approoue their labour by the fruits thereof and their faithfulnesse vnto their Parents and Masters They may not bee faithlesse as some seruants bee nor carelesse and idle as be too many children who vnder their Parents take libertie to be lazy when yet they haue more reason to bee painefull and carefull then seruants as nature better maintenance and the hope of portions and inheritance binde them And she brought forth and gaue her After that Ruth had shewed what she had gleaned she took out some victuals and gaue to her mother in law also Godly children are kind and louing to their Parents If this bee in a daughter in law to a mother See chap. 4. vers 15. in law much greater is the bond of duty of naturall children to their naturall Parents if they be truly religious as may bee seene in Dauid to 1. Sam. 22. 3. Gen. 45. 11. his Parents and Ioseph to his And
equitie and true liberality that graunted her freedome in his owne and not in other mens fields What further may be obserued from hence see before in the eighth verse where the matter is handled here onely is the relation of her liberty vnto her mother in law In all which speech it is worthy the noting that shee speaketh not a word of Boaz great commendations of her owne selfe verse the 11. Which commendeth to vs in her modestie that is to passe ouer our owne praises which is an example for our imitation that we might not be condemned of vain-glory and to bee such as be in loue with themselues as those be which loue to tell of their owne vertues Verse 22. And Naomi said vnto Ruth her daughter in law It is good my daughter that thou goe out with his maidens that they meet thee not in another field NAomi her good counsell with the reason drawne from perill and danger if Ruth should not follow it And Naomi said vnto Ruth her daughter in law Here note once for all that plainely the Writer of this Historie setteth downe this conference repeating againe and againe Naomi and mother in law and Ruth the Moabitesse and daughter in law which I note to taxe curious eares in these times who can away neither with speech nor writing except all be very sententious briefe without repetitions or one word more then they conceit to be needfull Gods Spirit the authour of euery good gift be it neuer so excellent taught not this Pen-man to be so curious not that he would haue holy things carelesly and rudely set downe as men censure it but to humble proud Albeit what humane eloquence could euer attain to the sublimitie of stile vsed in the Propheticall Bookes of sacred Scripture as in Esay Ieremie other◠wits giuen ouer to a light esteeme of holy Writ not caring to reade therein for the plainnesse of style that so through their owne pride they might perish as alas many of our high wits doe who cannot in the hautines of their owne hearts descend to so low a pitch nor vouchsafe to spend any time in such homely Histories as be in the Scripture because as they prophanely iudge the stile is not stately enough for their carnall hearts And as this taxeth these proud and prophane persons so also doth it such as doe despise or carelesly neglect many good mens labours onely for the plainenesse of the speech as if all writings were weake which are voyd of strong lines These daintie palates can away with nothing but what is finely cookt because they come not with hunger after good things but are carried away more with the manner than with the matter and so more with shadowes than substances as in likelyhood it would appeare if they should come to the triall of Religion and suffering for the name of Christ It is good my daughter that thou goe out with his maidens This is Naomi her aduice to Ruth From whence note I. That Parents are not to be wanting in giuing good counsell to their children as here a mother in law to Ruth and Iethro a father in Exod. 18. 1. King 2. 1. Sam. 2. 23 24 25. law to Moses Dauid to Salomon and Eli to his sonnes It is their duety so to doe and the yonger yeeres need it wanting the experience of the aged Let parents performe then this duety shewing their children what is good what dueties they owe to God and man and how they should demeane themselues well euery way Contrary to these doe they which take no care to aduise their children but doe let them follow their owne swinge Such also as counsell for the body as the Heathen may doe but not for the soule Ephe. 6. 4. Deut. 6. 7. as Christians should doe Thirdly those wicked parents which counsell their children not to doe well but to doe ill to lie sweare steale as many poore doe or to dice card drinke or to doe worse as men desiring to be counted of another ranke wickedly teach their children by their lewd examples to their shame and their childrens ruine the infecting of the Cōmon-wealth and the destruction of their house many times Whereas such parents as doe aduise well their children Titus 2. 3 4. do discharge their duety towards God and their countrey and acquite their soules from the bloud of their children II. That it is good for women going abroad to associate themselues to those of their owne sexe For they are subiect to be tempted to be deceiued and abused being weake in temptation and easily ouercome Let women learne here of Naomi her aduice to Ruth and follow it let them beware of being alone as Dinah or in suspected places with lewd women or in light and wanton company It is no good signe of a maidens chastitie to seek to be in mens company as many doe till shame come vpon them That they meet thee not in another field meaning some lewd and lustfull men whom Naomi will not so much as make mention of though Ruth named in verse 21. yong men yet her mother in law will not name them shee auoids the mentioning of men to her as teaching her and so all others that women should auoid in their priuate conferences vnnecessary talke of men Note moreouer that it is wisedome to preuent dangers and Num. 14. 42 43. not expose our selues into perill when we may auoid it Naomi knew the danger of those times and how wickedly many were bent and ready to abuse a poore yong woman and a stranger and therefore shee teacheth Ruth to be wise to preuent the same for if we vnnecessarily cast our selues into danger we doe tempt God which we may not Mat. 4. 7. Deut. 6. 16. Psal 91. 11. Num. 14. 42 45. 2. Chron. 35. 22 23. doe It is not our way and therefore we haue no promise of protection and God hath punished his owne people for so doing as we may see in the Israelites and in good Iosias who escaped not correction And therefore let vs learne to be wise to preuent dangers and not carelesly expose our selues thereinto Nature teacheth this to beasts much more reason should perswade man vnto it and Religion alloweth it and commendeth that prudent man that seeth the euill and Prou. 22. 3. auoids it when they haue no iust cause to the contrary I meane the euils of trouble crosses and such like for the euill of sin is euer to be auoided of which it may be Salomon doth speake yet is it wisedome to auoid vnnecessary crosses and troubles of this life and such dangers as may procure our hurt as Iehoram did by the aduice of 2. King 6. Elisha discouering the armies of the Syrians vnto him that he might not be indangered by them If here any obiect the certaine danger that Micaiah willingly did runne into when he went to prophesie before Achab who hated him and such like I answer that men
cast themselues into danger two wayes first by the vertue of their calling either ordinary or extraordinary as did Micaiah which men may not forsake for any trouble or danger whatsoeuer The other is without a calling such foole-hardinesse hath no assurance of a blessing if they escape the perill it is Gods great mercy and not their deseruing and if trouble come vpon them they can haue no comfort in it but must take is as a Rod of correction to teach them to be more wise afterwards Verse 23. So shee kept fast by the maidens of Boaz to gleane vnto the end of Barley haruest and of Wheat haruest and dwelt with her mother in law THe obedience of Ruth in following Naomi her aduice and her constant loue vnto her in not departing from her So shee kept fast by the maidens of Boaz to gleane Concerning Ruth here we may learne that Children are to take the good counsell of their parents and to follow the same as Ruth doth here and as did Iacob yea Moses the aduice of Iethro It is the note Prou. 13. 1. and 1. 8 9. 23. 22. of a wise child and a childs duety if the counsell be who lesome and good And it is a reproofe to rebellious children which will not learne nor obey like the sonnes of Eli and of Samuel but they paid for it as euer such shall doe Vnto the end of Barley haruest and of Wheat haruest All this time Ruth applied her selfe for profit as being the time of gathering food for winter she plaied the Ant and not the Grashopper Prou. 6. 8. For it is good thrift not to stack the time of our profit which God in mercy affordeth to vs this may we learne of the Ant to which the Lord sendeth the Sluggard for riches are not for euer nor the like Prou. 27. 24. time to get them and therefore must we take the season offered especially in haruest which calleth forth euery one to take paines to gather in Gods blessings for their life and maintenance Perhaps some will say That Christ willeth vs not to take Mat. 6. 31 34. care But doth he will euer any man not to labour The care which Christ speaketh of is immoderate care care without faith or care full of Verse â—0 doubting and little faith and that which is without care of Religion the minde being taken vp Verse 33. wholy with the world else men may yea and ought to labour for the things of this life to be prouident for the time to come and frugall in expences for the time present And she dwelt with her mother in law That is all that time of haruest after This is noted to shew Ruths loue and constant affection towards Naomi that no fauour abroad or gaine reaped by the labour of her hands could make her forsake her mother in law Hence riseth a good lesson that childrens fauour abroad and good gettings should not draw them from their poore parents so long as they stand in need of their helpe For how can children euer shew themselues thankefull better than in such a case where what they get they can willingly bestowe it vpon their poore parents so maintaining them who were the authours of their being and instruments of God for their education But alas the case is otherwise now This Ruth the Moabitesse a heathen by birth may rise vp in iudgement against such as shuld be naturall children who hauing gotten from vnder their Parents when they see they can liue of themselues they make no reckoning of them being altogether vnwilling to liue with them and most of all to relieue them CHAP. III. IN this Chapter is Naomi her care to prouide a match for Ruth to requite her labour and loue towards her wherein may be obserued her aduice the execution thereof and the good euent of the same Verse 1. Then Naomi her mother in law said vnto her My daughter shall I not seeke rest for thee that it may be well with thee THis is Naomi her resolution to prouide a marriage for her daughter in law it is propounded with an interrogation to shew her full determination Here note who resolueth for whom and what it is and the end why Then Naomi her mother in law said vnto her My daughter Here Naomi deuiseth how to requite Ruth her loue and labour which is by resoluing to get a match for her and this she doth as a mother doth for her daughter after that Ruth had so laboured and now was at rest with her in the house Of the terme daughter before and also of thankfulnesse how good turnes should be requited which here is Naomies purpose I haue spoken at large Shall I not seeke As if she had said Know it my daughter that I am resolued to seeke rest for thee It is the Parents dutie to prouide matches for 1. Cor. 7. 36. Gen. 2. 24. 28. their children So did God the generall Father for his sonne Adam Abraham for Isaac and Isaac for Iacob for children want iudgement to make their choise and are led more by fond affection or by strength of lust which is worse then by reason and good discretion but yeeld they were wise in their choise yet are they not so to doe it without consent of Parents but should doe as Samson did who intreated his father and Iudg. 14. 1 2. mother to get him for a wife the maid which he liked Let therefore Parents haue a care of this dutie and betimes prouide for their children as they shall see iust cause and so make choise as one may be a mutuall helpe to another for this end let them obserue their natures like somewhat in yeeres in conditions and body in some sort that one may bee pleased with the other then know their religion and vertues that they may bee of one heart towards God so shall they loue one another much better pray for one another and haue a fellow-feeling in euery condition yea this will sweeten their estate vnto them When they haue noted well these two if with good natures and graces they can procure goods it shall not bee amisse to helpe to beare the burthen of marriage Such Parents are here to bee reprooued which neglect this dutie either of carelesnesse wanting true loue or of wicked couetousnesse for that they are not willing to spare any thing from themselues though yet they haue sufficient Rest for thee So shee calleth the married estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placidè quicuit The word is a place of rest to settle in Marriage estate is an estate of rest so heere called and in chap. 1. 9. in respect of the mind of all such as desire marriage and haue not the gift of continencie they are restlesse It is called therefore pâ—rtum inâ—entutis because youth are tossed by lustfull thoughts as the ship with the waues of the Sea till they be married
nor approoueable and my reasons be these First Naomi her counsel and aduice to haue Ruth Verse 12. to goe to Boaz to claime the marriage was erroneous for hee was not the next kinsman and therefore she should not haue come thus first to him Secondly Boaz his speech implyeth that it Verse 14. was not a matter of good report for them two to be thus alone together if they had been seene so Thirdly there was some shew and appearance of 1. Thes 5. euill which should bee auoided Fourthly because heere was an occasion of sinning offred though not taken nor intended because fleshlinesse is that sinne to which most are apt and the most excellent haue fallen into it as appeareth in righteous Lot strong Samson wise Salomon and zealous Dauid Yet for all this ill aduice and manner of doing the Lord turned the same to good For this is his goodnesse and mercy that matters ill begun the Lord both can and will turne vnto good Thus he did with Rebecca and Iacobs dissembling to get the blessing and with the selling of Ioseph by Iacobs sonnes his vnnaturall brethren This example therefore of Ruth is not imitable It giueth no warrant for mothers to teach their daughters to play the harlots and to be bawdes to them nor to allow yong women to go to yong men and to giue their bodies to be abused in hope of marriage nor to make nightmatches and meetings to procure husbands whilest they hereby often make themselues whores to their own shame and griefe of friends If it be not imitable will some say why is it recorded To answer this we must know that the actions of the godly are of diuers sorts either extraordinarie as Abrahams offering Isaac Moses his killing of the Egyptian Israelites borrowing and carrying away the goods of the Egyptians Phinees killing Zimri and Cozbi Ehud Eglon King of Moab and such like these are not for imitation but to shew that God can dispence with his Law is not tied to ordinary courses Or ordinarie and this is manifold First good and allowed of God as Abrahams teaching his houshold Iobs patience praying for his children and works of mercy and iustice Cornelius deuotion Pauls labour in the ministery and a thousand such like left written for instruction to acknowledge the strength of grace and are for our godly imitation Secondly bad and vnlawfull as Aarons consenting to the Israelites idolatrie Lots incest Dauids adulterie and murther Peters periurie and such like these are not to be imitated but to be auoided as euill and are written to make vs to behold mans corruption and so his desert that thereby we may set our selues to bewaile the same to watch ouer our selues and that none Heb. 3. 12 13. may boast of their owne righteousnesse but acknowledge it Gods mercy that wee are not confounded and that it is his meere goodnesse that saueth vs. Thirdly mixt partly good and partly bad so was Rebecca her seeking the blessing for Iacob which God had promised and here Naomi a marriage for Ruth but the manner in both faultie These are written to let vs see our imperfections in doing a good thing and to teach vs to examine the wayes of the best to know how farre they be imitable Fourthly meerely indifferent in themselues neither commanded nor forbidden as Samson his feasting of the yong men at his marriage Dauids delight and playing vpon the harpe and such like which are written to shew our libertie in things indifferent and that we may vse the same so we be moderate therein Thus wee see the difference of actions and why tecorded And these are we to marke and examine that wee be not mistaken whether extraordinarie or ordinarie whether good or bad or mixt or indifferent and euen in these how lawfull to vs how expedient also that we may not giue offence Verse 5. And shee said vnto her All that thou sayest vnto mee I will doe RVths readinesse to obey her mother in law and that in all things without exception And shee said vnto her In this conference betweene them two here is no interrupting of one another Ruth heareth Naomi her counsell and answereth when shee hath heard it which commendeth her modestie and wisedome for it is folly to answer a matter before it be heard All that thou sayest vnto me I will doe Ruth is as ready to obey as the other to command and that in respect first of her reuerence towards Naomi and perswasion of her good mind towards her for whom we thinke well of and reuerence their counsell we easily embrace and willingly obey and yet herein may we doe amisse if we examine not well the matter for counsell may be sometime from error of the iudgement and sometime from corrupt affection Secondly of her owne inclination to the thing being young and poore to get a rich husband for wee readily obey in that whereto wee incline our mind of our owne accord there needeth little incitation Verse 6. And shee went downe vnto the floore and did according to all that her mother in law bade her RVths performance of her promise both in going downe to the floore and in doing there what her mother aduised her And shee went downe vnto the floore The Citie was then higher from whence shee went though wee may reade of a floore vp on high 2. Sam. 24. 18. It may seeme strange how Ruth durst attempt this being a stranger and fearefull by nature as women be yet see where desire is there nothing can hinder or amate the spirit or daunt the heart And did according to all that her mother in law bade her As it is in verses 3 and 4. so shee very exactly followed her mothers aduice and in nothing followed her owne mind lest perhaps if things had not fallen out well shee might haue had the fault put vpon her selfe Here is an example of strict obedience vnto Parents which is required at the hands of children Ruth doth according to all that which shee was bidden to doe And thus in all lawfull things should children doe to Col. 3. 20. Ephe. 6. 2. parents for so God would haue it it pleaseth him It is the duety of children and in so doing Col. 3. 20. Ephe. 6. 1 3. they shall be blessed Let children learne obedience to Parents as Isaac obeyed Abraham Gen. 22. 6. Iud. 11. 36 37. Luk. 1. 51. Exod. 20. Iephtes daughter her father and as our blessed Sauiour did his Parents which they will doe if they feare God Leuit. 19. 3. and hold their parents worthy of honour as God commandeth Verse 7. And when Boaz had eaten and drunken and his heart was merry he went to lye downe at the end of the heape of corne and shee came softly and vncouered his feet and laid her downe THis verse sheweth how shee did as her mother bade her both for the time when and the manner how And when Boaz had eaten and drunke
her true loue both to the mother and the child She was in the house of Boaz that great rich man we here see and so well prouided for in her old age yet would shee take paines and not be idle So wee see that the godly though old and well prouided for yet will set themselues to labour and doe something for they make conscience of their time not to spend their dayes in idlenesse which they know to be a foule sinne and the nurse of many They will labour to be an 〈◊〉 〈◊〉 example vnto others and to spurre the younger on to take paines Though they liue of themselues yet they owe a duety to God to be doing what they may if they liue vpon others herein they shew their good will to be as little chargeable as they may and to be thankefull after their strength and power Now this holy woman is herein to bee imitated and let none thinke that they may be excused to liue idly either for age so long as they can take paines or for that they haue enough to liue vpon because God giueth none riches to liue a lazie life but such euen old persons should liue either in labour as Saint 1. Tim. 5. 4. Tit. 2. 3 4. Paul willeth the widow of threescore yeeres old or in teaching and instructing others a blessed exercise for old folke which will giue them comfort in the end of their dayes And laid it in her bosome This sheweth her loue and with what tender affection shee tooke him into her hands Foure things might moue Naomi thus affectionatly to loue the Babe First her loue to the mother who so exceedingly loued her Secondly her loue to Boaz the father who had so mercifully dealt with her Thirdly her loue to her husband Elimelech departed whose name was raised vp againe by this child vpon his inheritance Fourthly her great hope of ioy and comfort from the child it selfe as the women foretell in the former verse Howsoeuer it was here we may see that Parents carry a heartie affection towards their children they be in their hearts and bosome for if this loue was in Naomi a mother in law wee may well conclude it in naturall mothers which may appeare many waies in their great paines and care in nursing them and in bringing them vp in their griefe and sorrow when their children are any way diseased Marke 9 24. 7. 25. Mat. 15. 22. as we may see by the teares of the father and cry of the mother which Marke and Matthew make mention of In their kind imbracing of them as here and as did the father of the prodigall sonne In their great ioy to heare of their well-fare as Iacob did reioyce to heare of Ioseph Gen. 45. 27 28 In their easie natures soone reconciled to their children when they humble themselues before them as wee see in Dauid to Absalom and the father of the prodigall sonne Lastly in their great lamentation at the death of their children as Dauid did for Absalom though a most vnnaturall sonne and the widdow which followed her sonne to the Graue which Christ raised vp to life againe No other reason can bee giuen but that naturall and inbred loue to children in parents else some children are so hard-fauoured and ill conditioned as parents could not so loue them but onely for that they bee their children Let children hence learne to bee thankefull to God and their parents and shew loue to them againe in all obedience And became his Nurse That is a helpe in the mothers nursing of it as by holding it lulling of it asleepe giuing of it meat warming of it and such like helps for the nourishing of the life of the Babe and not giuing it sucke for shee was too old to doe this Wee may find in Scripture two sorts of Nurses dry Nurses such a one was Rebeccaes to helpe to attend on the childe and Gen. 24. 59. to ease the mother somewhat as Naomi doth here and in helping to nourish and bring vp a child in this sense a father is called a Nurse The other sort are milch-Nurses such as giue suck Num. 11. 12. vnto children as in Scripture we find onely those to be their mothers euen them that bare them to bring them vp also that as they afforded them the Wombe to beare them so the brests likewise to giue their children sucke And this is the mothers duety if possibly shee be able not birth wealth nicety nor idlenesse can exempt them from this duety as it doth a number of wanton Dames that they may be fitter to follow their lusts That mothers are to giue their owne children sucke it is apparent by these reasons the naturall instinct in beasts teacheth euery other Creature hauing paps to giue sucke yea the Sea-monsters draw out their brests and giue sucke to their young Lamen 4. 3. ones saith Ieremie and therefore such as neglect this duety are worse then these beasts which we hold vnkind if they let not their young ones sucke It is the principall vse and end of brests in women when God sendeth them children though too many now make them onely stales and bawdes of lust The Workemanship of God should make them doe this First in placing them so high as in no other creature euen neighbouring vpon the heart the Shop of heat to conuey the bloud sooner into the brests so as the heart workes for the Infant to teach mothers to haue affection to this worke Secondly so placing placing them as the mother is taught in nature to embrace the Infant to lay it to her brest the more to worke loue betweene the mother and the Babe Thirdly in making them to haue this facultie to turne bloud into milke And lastly Gods prouiding as soone as the Infant is perfect for birth milke in the brest for the Infant so as God and Nature call them to this duety except any will say that God hath done all this in vaine and might haue spared this Workemanship The very name of a brest Mamma should put them in mind hereof the first syllable whereof is that which an Infant doth soonest speake calling the mother Mam as if nature had giuen this first to the Babe so easily to frame to vtter this word to put the mother in mind of her duety and to giue it her brest Againe God in the worke of nature hath not onely giuen brests but heads or nipples for the Infant to sucke the milke out of the brests and to helpe it hath made the skin about the nipples more rugous and rough for the childs tongue to hold by The Heathen Arist Plutarch Philosophers endued but with the light of nature teach this and affirme that the mothers milke implants in children the loue of mothers yea mothers loue commonly those children better which they nurse than the rest and reason may bee giuen because the mother giueth and the child receiueth by sucking her
recordeth not her name signifieth My pleasantnesse or sweetnesse as wiues should be such to their husbands and so husbands should account them Shee was faire a wise woman of great note in the Citie and a very godly and meeke spirited woman full of true loue patient in want thankefull and humble all which to be true her words and deedes in this historie doe plainely shewe So she was faire inward and outward an example and Looking-glasse for women the gallant Dames which would be Naomies for outward beauty and brauery but are foule Marahs for want of grace and true goodnesse Naomi is named before her children both in the former as a wife to Elimelech and here as a Mother to them and this reckoning of her name in this order declareth her dignitie and place before them Shee as a wife is to haue place next Elimelech the husband who is to preferre wife before children for shee is himselfe and as a mother to goe before them that be her children who are to honour their parents And the name of his two sonnes Why not her sonnes for shee was not their mother in law but they were sonnes borne of her body verse 11. But they are called his for the more honour For the father chefely giueth honour to the child Mahlon and Chilion The former signifieth infirmitie the latter finished Why so called is not shewed but they answer the euent of things the first his fathers infirmity in going from among Gods people to liue with Idolaters for preseruation of his outward estate and the other his fathers death being taken away in Moab verse 3. He was Mahlon in his leauing of Bethlehem and Chilion in abyding in Moab And here note in all these names how significant they be which the Hebrewes did euer obserue in naming their children yea the Lord himselfe in giuing a name to any one as in calling Abram Abraham Sarai Sarah which is of vs to be imitated thereby expressing our faith and grace towards God and admonishing them of some duety True it is that good names haue no vertue in them to make men better nor names without signification to make any worse yet for reuerence to our holy profession and that blessed Sacrament of Baptisme at which time names be giuen and in imitation of the godly in Scripture yea of God himselfe who called his first Sonne of men Adam and his blessed holy One Iesus by the Message of an Angel let vs giue our children good names significant and comely not absurd ridiculous and impious as some haue done out of the spirit of prophanenesse Ephrathites of Bethlehem Iudah So termed because Bethlehem was called Ephrate Gen. 35. 19. or for that the Countrey where Bethlehem stood was so called as may appeare in Mich. 5. 2. and Iudah is added not onely for a distinction of this Bethlehem from the other in Zabulon but for to make a difference of the Ephrathites here from other in the tribe of Ephraim for Ieroboam is called an Ephrathite 1. King 11. 26. By which wee see how carefull the holy Ghost is to make cleare the History and to free it from ambiguity of speech that the truth might better appeare and not be mistaken The Penmen of this and other diuine Histories are Faithfull Historians and such should others be and not full of fables falshood and deceit written through feare or fauour or ill will And they came into the Countrey of Moah So they finished their iourney Howsoeuer the Man might doe amisse in leauing Israel for Moab the Land of the liuing for a dead Nation yet it pleased the Lord to speede his iourney to bring to passe what he had intended for the conuersion of Ruth to make her a mother in Israel whence we see that God intending good to some in his secret counsel may prosper that which others vndertake with no good warrant Thus shall Nebuchadnezzar prosper against Ierusalem Iacobs sonnes act in selling Ioseph their brother yea the enemies of Christ to put him to death as God had determined Act. 4. For the Lord can worke good out of euill and can vse ill instruments to good purposes And therefore simply for the good issue which God maketh we are not to approue of either the matter in hand or the mindes of men which God vseth therein as is apparent in the former examples for Gods will and worke was one thing but theirs another hee is to be praised but they are to be reproued The word Countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 5. Num. 20. 17. Pro. 24. 3. Septu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be also transalted the field as in the Originall it is often vsed and hence some coniecture that Elimelech went not into the Cities of the Moabites but dwelt in Tents as did Abraham Isaac and Iacob and not in the Cities of the Canaanites If men liue where Idolaters be it is good to auoid the occasion of infection as much as may be For much conuersing breedeth familiarity this loue of their persons so a liking of their waies with neglect of true Religion at the first but it falleth into contempt at last It is rare to bee a righteous hearted Lot in Sodom he was but one and one alone Israelites became Idolaters in Egypt This is it which made the Lord forbid communion and marriages to them with the Canaanites lest they should learne their wayes Let vs therefore take heede of conuersing with the wicked and with idolatrous people It is good that idle Trauellers should consider well hereof And continued there So then they had no repulse but were allowed to dwell there and that for a long time as the words in verse 4. doe shew yet these Moabites were formerly hard-hearted enough Deut. 23. 3. but by this we see that none are so churlish and vnkinde at one time to some but God can incline their hearts at another time to other some The History of Heathen Emperours manifesteth the truth of this towards Christians and the Story of the Israelites comming forth of Egypt for mens hearts yea the hearts of Kings are in the Lords hands to turne them towards whom he pleaseth as Nehemiah knew well which Nehemiah 1. made him to pray and Iacob also when he feared the comming of Esau When wee haue to doe with ill and dogged natured men let vs goe to God who can turne Esaus bloody heart in his comming foorth into a kind welcomming of his brother at their meeting he can incline Assuerus heart towards Ester to make him hold out to her the golden Scepter Consider the promise Ier. 15 11. and 42. 12. let vs seeke to please God and hee will worke vs fauour in the eyes of men Pro. 16. 7. and Iob 5. 23. let this be our comfort It may further seeme by the course of this Story that these Bethlehemites were not onely suffred to dwell among the Moabites but also that they were kindly vsed in that they
Onos or the Asse-fish which hath the heart in the belly so is this man set all on his panch Hee is like the beast called Gulon a name answerable to his nature which Gesner eateth that which hee preyeth vpon if it bee a horse till all be deuoured euer filling his belly and then emptying it and then falling to it againe till all bee consumed such a delight hath he in his appetite And such beast-like men there haue been who hauing filled their belly haue for the greedy desire and vnsatiablenesse of their appetite in variety of dishes and delicacies wished their backe a belly Such Gulons may from this beast behold themselues now like him they bee but I may say how worse they bee for he is a beast and doth but like himselfe but these bee men hauing reason to guide and should haue Religion to bridle their deuouring nature and brutish appetite Lastly note that Ruth left of that which was giuen her which she also reserued to giue vnto her Mother in law as it followes after in vers 18. Vers 15. And when she was risen vp to gleane Boaz commanded his yong men saying Let her gleane euen among the sheaues and reproach her not RVTHS returne to her labour is here set downe and her encouragement in the same by Boaz his loue who charged his seruants to giue her leaue to gleane and that among the sheaues and not reproach her for so doing Before I come to the words here it may be demanded Whether there was giuing of thankes seeing there sitting downe and there arising vp to labour is mentioned but not this duety of thanksgiuing and prayer to God for a blessing vpon their food Answ We are to thinke they did though not here noted for euery thing is not written which there was done as Ruths thanks for her food which we cannot thinke shee omitted who before did shew her selfe euery way so thankefull And there are such reasons to perswade vs that Boaz would not neglect this duety as we may easily admit his giuing of thankes First his owne godlinesse and knowledge of his duety and then the commandement of God Deut. 8. 10. which he could not be ignorant of and of which no doubt he made conscience Therefore let not any from hence gather a loose liberty to neglect this duety because the holy Writer mentioneth it not but learne from other places to know it to be their 1. Cor. 10. 30. duety It was a custome among Christians as at this day with vs there is a commandement to 1. Cor. 10. 31. glorifie God in eating and drinking The creatures of God are to be receiued with thanksgiuing 1. Tim. 4. 3 5. and are sanctified by the Word of God and prayer And holy men haue vsed it Samuel Saint 1. Sam. 9. 13. Paul yea when he and the people had long fasted Act. 27. 35. yet ate hee not before grace Our blessed Sauiour the innocent Lambe of God spotlesse and Ioh. 6. 11 23. sinlesse yet ate not but first gaue thankes It therefore is our duety and befitting all before they receiue food to giue thankes For what can our meate doe without Gods blessing How soone haue some beene choaked and haue ended their dayes suddainely And doe we not remember that the Israelites perished with meate in their mouthes Neither let this duety be put off to children as if it were too meane a duety for the Master of the table Were it not grosly ridiculous and a very scornefull part for a man to receiue a fauour from a King and then call his child to giue him thankes Our Sauiour put not this off to another nor Samuel nor Paul are they not worthy imitation And when shee was risen vp to gleane The History turneth againe to Ruth and sheweth what shee did after her repast and the liberall feeding allowed her by Boaz she betooke her selfe to gleaning againe and returned to her former labour Whence we may learne I. That the godly poore by their fauours receiued and helps in their need are not the more negligent but the rather the more painefull in their labours as may be seene here in Ruth For they know that such helps are for to stirre them vp to well-doing which vse they make of them and not to liue idly as many doe who are not 2. Thes 3. worthy to eate The poore are to follow Ruths steps and learne for the mercies of men towards them to continue painefull in their calling II. That the true vse and end of receiuing food is to Eccles â—0 17. strengthen our bodies to preserue them in labour Ruth eateth to suffice nature to returne to worke The Apostle ioyneth eating and labour together neither 2. Thes 3. 10. 2. Thes 3 8. would he eate the bread of idlenesse nor the good woman commended in the Prouerbs Prou. 31. 27. God would not allow the sole Monarch of all the whole earth no not in innocencie when the Earth brought forth without labour to eate without paines-taking he must dresse the Garden Food is the reward of labour of such as be able and it is a blessing to eate the labour of our Psal 128. 2. hands Therefore such are here reproued which rise vp to eate and drinke and doe eate and drinke to rise vp and play or prate or sleep or to runne to playes to fulfill their lust to decke themselues like wantons the sonnes and daughters of Belial of Iezabel some be Cains race and eate to be vagabonds going vp and downe begging some of Esaus race and eate to hunt and hawke till they haue sold their inheritance for a messe of pottage and themselues be lesse worth than one meale which they before bestowed vpon their dogs these should know that they are borne to labour and that godly men and women haue so bestowed their time yea Iesus Christ himselfe liued in a calling painefully Boaz commanded his yong men saying Let her gleane euen among the sheaues What Ruth desired verse the seuenth here Boaz alloweth her when he saw her so well giuen and so painefull So we see how the godly diligent hand obteineth fauour and Prou. 13. 4. Gen. 31. a blessing as appeareth in Ruth here and in Iacob whose paines the Lord rewarded abundantly Mat. 25. This is taught in the Parable of the talent in which the stocke of the diligent is increased For Prou. 13. 4. God hath thus promised to doe and labour is a meanes appointed of God to get his blessings who also openeth the heart of the rich to doe good to the poore which labour painefully Would we haue supply of our wants Would we haue earthly blessings Then must we labour and take paines Of gathering among the sheaues see verse the seuenth Boaz here is not onely content that shee should gather by or besides but betweene the sheaues where more plentifull gathering was of eares and scattered corne it was more then a
good reason is there why they should doe their Parents all good nature bindes them also the commandement Exod. 20. of God to honour them which comprehendeth loue reuerence obedience and reliefe and the example of godly children yea of Christ himself vnto his mother moueth them There be Ioh. 19. 26 27. also rare examples for this among the Heathen See Val. Max. lib. 5. cap. 4. the rather to perswade Christians hereunto lest they rise vp in iudgement against them Let children therefore learne to be kind and mercifull to their poore Parents and not be like the vnnaturall Impes whereof there bee these sorts such as care not to prouide for them but to get all they can from them they are not willing to do them good but grudge to relieue them and are sicke of their liues wishing their death to be eased of the burthen Other there be which will rob their Parents and steale from them what they can get yea and thinke it no sinne as Salomon telleth Prou. 28. 24. vs yet are they the companions of a destroyer The third sort are those hellish monsters who rise vp to murder their Parents but the Lord reuengeth it as we see in the example of Absalom That shee had reserued after shee was sufficed It is meet to eate to suffice nature for the preseruation of life and the better inabling of vs to walke painefully in our calling of which before in verse 14. Note farther hence I. That such as haue true loue will spare from themselues to relieue others yea though they themselues be but poore and haue nothing but from hand to mouth as we say Of this we haue here an example and in the poore Luk. 21. 2. widdow which gaue her two mites yea our Sauiour who was relieued by others yet kept a bag for the poore he spared of his gifts to giue vnto others For true loue cannot but pittie the want of others and such as so loue will not hoard vp for themselues and let their poore brethren remaine in want when for the present they haue sufficient they liue in hope of supply and doubt not of Gods prouidence for the time to come when they giue charitably what they may spare for the present This condemneth the cursed couetousnesse of such as haue laid vp in store for many yeeres and yet will not bestow any thing vpon such as doe need and also it checketh such as excuse and exempt themselues wholy and alwayes for giuing any thing because they be poore If this plea had stucke in the heart of the poore widdow which cast her mites into the treasurie shee would haue reserued them to her selfe but so should shee haue lost her eternall praises II. Such as would thriue spend not all at once but reserue somewhat both for themselues and for others Ruth ate shee was sufficed and reserued some for afterwards for her mother and her selfe she was not ryotous wastfull because she had more then did suffice for the present For such as be painfull know how they come by that which they haue they also know it to be a vertue to spare and keep what necessitie causeth not to be layd out neither charitie nor pietie to be spent they know that what they haue is so their owne before men as yet before God they are but Stewards thereof Therefore from this and Ruths example we must learne frugality to vse Gods blessings to doe our selues good but we must beware of waste and not let any thing be lost as our Sauiour commanded when he had fed so Iohn 6. 12 13. many thousands They then here are worthy of iust reprehension who wastfully consume Gods blessings some on their bellie as doe Drunkards and Gluttons some on their fleshly delights bringing themselues to a morsell of bread others vpon play and gaming idle and prodigall vnthrifts such as this our nation now is too much burthened with others vpon too costly and often fantasticke attyre the ensigne of pride and vanitie to whom if any speake for their reformation they reply with words of contempt of others and carelesse neglect of their owne estate saying They spend but their own what haue any to doe with it But these must remember that they must giue an account vnto God whose blessings they waste they must also know that Gods gifts are not giuen them to consume wholely vpon themselues after their lusts but to be Stewards thereof for God and in his stead to doe good to others as need shall require This prodigality the Lord often punisheth with pouertie Luk. 15. and sometime with imprisonment yea with shamefull deaths in some whom God giueth ouer to fall into the hand of the Magistrate for some euill committed and deseruing death Verse 19. And her mother in law said vnto her Where hast thou gleaned to day and where wroughtest thou Blessed be he that did take knowledge of thee And shee shewed her mother in law with whom shee had wrought and said The mans name with whom I wrought to day is Boaz. HEre is Naomi her question to Ruth with her heartie prayer to God for him that had so mercifully dealt with Ruth and Ruths answer to her againe shewing with whom shee had gleaned and naming the name euen Boaz her kinsman And her mother in law said Where hast thou gleaned to day and where wroughtest thou When Ruth went out in the morning shee asked leaue of Naomi to goe to gleane but whither shee knew not therefore now being returned with so much corne and such food shee asketh Ruth where she had beene not doubting of Ruths honest dealing but in admiration of Gods mercy and in desire to know who was the instrument of that hand of God vpon her For fauours bestowed doe win affections and cause a longing after the partie to know who he is if we know not his person as here and also what his name is and of what kindred though we looke vpon the man as Saul did that 1. Sam. 17. 55 56 57 58. so we might see the reason thereof and might shew particularly our loue vnto such a one praise God and pray also for him Now if this be the force of benefits from man how much more from God from whom we receiue so many and daily blessings These should win our affections to him worke in vs a desire to know him who he is and why we should receiue such kindnesse that so we might loue him praise him and in all thankefulnesse yeeld him all obedience But alas vpon whom doe his blessings thus worke I wish that his mercies made vs not forget him and to forsake him when we haue knowne him In this that Naomi suspecteth not Ruth but rather admireth Gods mercy towards her wee may also note that the godly are not vncharitably suspicious of them that be poore when they know them to bee godly Naomi did not thinke of any vniust dealing of Ruth as if
without it if there bee ability to restore Neither may this bee deferred when it is in our hand and when we come to worship before God But we must restore the thing found borrowed or otherwise gotten and not iustly beeing our owne vnto the true owner himselfe if we know him or to his children executors or next kinsman and if these bee not to bee found then to God for some publike vse to Numb 5. 7 8. Read Exod. 21. 19 29 30. Leuit. 24. 19. Exod. 21. 33 34 36. 22. 1. 2. Sam. 12 6. Deut. 22. 2. Exod. 22. 5 6 14. Psal 37. 21. 2. King 6. 5. Leuit. 6. 4. Deut. 22. 2 3. Leuit. 5. 16. Deut. 14. 22. Prou. 20. 25. Leuit. 27. 33. Mal. 1. 8 13 14. the Church or reliefe of the poore And this restitution must bee made by mee for euery wrong done to my brother in body either by my selfe or by my beast in his goods in like manner by stealing by eating their ground with my beasts by burning by borrowing and not repaying by withholding what was deliuered to be kept of fidelitie by hiding cattell going astray or keeping things found Herein also may iustly be reckoned sacriledge robbing of Churches or Church-men of their maintenance allowed by God and the good Lawes of our Land by not tything or tything deceitfully The labourer is worthy of his hire let him enioy such maintenance as by Law is giuen him and godly Ancestours truely intended him and bee not guiltie of this spirituall theft which the very heathen would not doe to their priests for in the great famine of Egypt all the Egyptians lands and goods were bought and Gen. 47. 22. sold but the lands of the Priests were not but they did eate the portion which Pharaoh gaue them but with vs men are of so greedy and more then heathenish appetite that they can deuoure vp both land and liuing and tything the whole Portion of Christs Ministers so as these heathen shall rise vp in iudgement against these deuourers which eate vp from the Lords Messengers what hath bin dedicated for the maintenance of his Seruice and Worship Well Let him doe the kinsmans part That is I yeeld him his right in thee because hee is before mee as I haue said neither will I take thee except hee renounce his right in thee Boaz we see seeketh not to gaine her to himselfe without consent neither will abuse her but honestly behaueth himselfe in the night with her alone as in the eyes of men and open view of the world for a godly man is not good because of men but for that he feareth God which looketh vpon him and vpon whom hee looketh and therefore euery where behaueth himselfe as hee ought Boaz here loueth her but lusts not after her to defile her as some would making it a sport to commit fornication with those whom they thinke doe belong vnto others either betroathed maids or married wiues but whoremongers and adulterers God will iudge Heb. 13. 4. But if hee will not doe the part of a kinsman to thee These words Boaz vttereth as the ground of his promise to marry with Ruth to wit if hee the kinsman refuse her for when one renounceth his right it is then free for another for the release made is a setting free of that which before was tied which is for direction to such as take houses or grounds It is a common complaint to say He hath taken my house and my grounds from me But often vniustly as when the Lord letteth not lands or houses but to a limited time which being expired the same is free to let to another except either custome bind to let the present possessor to haue the refusall or that some promise be made which bindeth an honest man to keepe it Beside this there is indeed a friendly courtesie in the Land-Lord to offer to the present Inioyer that which hee hath before any other but he is not simply bound so to doe but only of good wil. Yet must I needs acknowledge that it is not a neighbourly part for any one out of a greedy couetousnesse to vnder-myne the possessour or by any indirect meanes to procure from him at the Land-Lords hands his house or lands for this is against the Law of loue to doe as wee would be done vnto and not to doe to others what wee would not that they should doe vnto vs as the Law and Prophets teach and our Master Christ cōmandeth and yet this is a common practice now for want of loue Note againe how warie Boaz is in making her a promise to marry with her it is done cautelously with condition of vpright dealing betweene him and another For as euery promise is to be made of an honest man with due consideration because once made it bindeth except there be a release so especially the promise of marrying one another both for the weightines of the matter nothing being so much concerning the welfare or downefall of man in this life as also for the indissolublenesse of the knot for here is no releasing one of another but they must liue together till death And therfore let vs learne to bee warie in making this match and to doe this first consider these two things before mentioned and weigh them well to preuent haste and rashnesse herein Secondly how fit or vnfit the marriage is and what good reasons there be to perswade to it or disswade from it Thirdly what is required before the marriage to further it or else which might hinder the same We may not rashly and vnaduisedly runne into this holy ordinance as many doe first vpon foolish light and vnaduised loue Secondly vpon strong and vnbridled lust violently pressing them to sudden contracts and often to filthy vncleanenesse like bruit beasts which haue no vnderstanding Thirdly vpon a feare to lose the opportunitie of enioying one another if friends should know it therefore they will contract themselues and giue themselues one to another and that dishonestly to force friends to consent Fourthly couetousnesse when men are carried away not with the loue of the partie but with the greatnes of a portion These and such like make hastie matches at leasure to be repented of Here it may be demanded Why Boaz made an if of the other Kinsmans mind and good will seeing first he was the nighest Kinsman and had secondly the Law of God to mooue him thereto was it not vncharitablenesse I answer No for hee knew not his kinsmans mind as it appeareth by his triall of him the next day Againe hee knew well that albeit nature and Religion tie men to doe a thing yet worldlings will not doe their dutie Cain had Nature Reason and Religion to loue his brother Abel so had Saul to respect Dauid but these preuailed with neither of them no more then the Law here was of force to mooue this worldling for such a one he was as shall be shewed in the next
Fourthly from the curse of the Law that the blessing of Abraham might come vpon vs and that wee might receiue the promise of the Spirit Fifthly from the wrath to come and 1. Thes 1. 10. so to giue vs the Inheritance of Life and Glory But if thou wilt not redeeme it then tell me that I may know Note First that a man is either to performe his duetie or to render vp his right to another that will for else he is as the tree which keepeth Luke 13. the ground barren and good for nothing but to bee cut downe and cast into the fire A good lesson to idle and negligent Ministers who should either take paines to teach or yeeld vp their places to such as would else let them looke for the end of the vnfruitfull tree and the reward of the vnprofitable wicked and slothfull seruant which was cast into vtter darkenesse where is Mat. 25. 30. weeping and gnashing of teeth Secondly that one man knoweth not the mind of another till it bee reuealed and made knowne vnto him as Boaz acknowledgeth here and as the Apostle teacheth 1. Cor. 2 11. Prou. 20. 17. and Salomon also and therefore are we to bee charitable in censuring mens hearts when wee know not the intent thereof till it be reuealed as by words for of the abundance of the heart the mouth speaketh or by workes for as our Sauiour saith By their workes you shall know them or by signes and tokens by lookes and gesture for where the eyes bee loftie the heart is hautie Psal 131. 1. 101. 5. and the gesture stately the minde is great Thus may wee iudge of the mind and heart for by words workes and gesture may they be knowne and their countenance saith Esay doth witnesse against Esai 3. 9 16. them And therefore should we looke to these and striue to haue an outward carriage comely and decent as befitteth Christians if we would not haue the inward man censured and thought euill of For there is none to redeeme it besides thee The reason why he aduertiseth the kinsman for that he was the next if the other refused and the other had the right before him An honest and iust dealing man will not enter vpon another mans right without his leaue and first acquainting him therewith for otherwise wrong should bee offered to him which an honest man is loth to doe loue binding him to doe better vnto his neighbour as we see by Boaz here whose example let vs bee willing to follow as we would be accounted iust and honest Againe note that in the sale of land he is to haue the first offer who hath a right thereto after the present possessour before another if such a one be able and willing to buy the same if either the Law would make him herre or the bond of naturall loue should perswade thereto In so doing an euen course is kept loue is obserued houses and families are vpheld when that which belonged to a familie or kindred is kept among themselues and not alienated vnto another house or stocke which therefore for mens outward name and better strengthning of their familie is fit to be obserued And I am after thee As if he had said I rather than any other propound this vnto thee because if thou wilt not doe thy duety I will being the next kinsman They are most fit to put others in mind of their duety which haue a more speciall reason and calling thereto than others and a mind and abilitie to performe what others doe neglect for where these concurre as they did in Boaz the partie admonishing cannot iustly bee excepted against And therefore let vs looke whether we in going to vrge others to their dueties haue a calling by speciall reason so to doe else may we be condemned for too busy-bodies likewise whether wee haue a conscience in our selues that we bee not guiltie of vnwillingnesse to do our duety in that which we presse others vnto lest it bee said to vs Physician heale thy selfe And hee said I will redeeme it This sheweth that hee was a worldling for this kinsman after so long a famine had ready money to purchase but not a penny to giue to poore Naomi and Ruth as Boaz did Boaz was rich and had wherewith to redeeme the inheritance but he was mercifull so he was a rich man in the world but not of it as a worldling is for a worldling is one of the world louing it seeking it with greedinesse hoarding vp and ready euer to be buying but without mercy to the poore as this Kinsman seemed to be By this learne to behold a worldling and a godly rich man both getters both full of coyne both ready to purchase herein they differ not but the one hath regard to the Law of God so not the other one hath a mercifull heart to be liberall to the poore and so hath not the other the one in his purchase hath respect to the good of his brother the other regards wholly and onely his owne commodity for hee is vnsatiable being like the dry sandy ground which drinks vp raine like the Dropsie the Horse-leech the Graue and barraine Wombe which be neuer satisfied no more is the couetous worldling his encreasing and getting satisfieth him not but rather maketh him the more greedy of gaine Which miserable corruption is much to be bewailed and happy contentment is to bee sought after as the Apostle exhorteth Heb. 13. â— Verse 5. Then said Boaz What day thou buyest the field of the hand of Naomi thou must buy it also of Ruth the Moabitesse the wife of the dead to raise vp the name of the dead vpon his inheritance BOaz propoundeth now the thing principally intended In which may be noted when it was spoken of what and the end why Then said Boaz. When hee saw him forward to buy the land and as one prepared thereby in his vnderstanding to haue the offer of Ruth made to him then he propounded her teaching this that then a matter is fit to be spoken of when the party may seeme to bee prepared thereunto and this is wisedome both concerning spirituall and corporall things Thus may we see how Boaz did here so the wise woman of Tekoa did to Dauid and 2. Sam. 14. 1. King 20. 39 40 42. in like sort Nathan to Dauid the Prophet to Ahab and thus did Ioseph prepare his brethren before hee discouered himselfe to them And in this manner doth God in shewing his will to vs he prepared his people in giuing the Law and Exod. 19. Iohn Baptist must prepare the way before Christ come with the Gospell and so must Paul be prepared with humiliation before the Lord tell him his good pleasure and put him into his function to carry his Name vnto the Gentiles And thus Act. 9. Acts 1. and 2. did Peter before he propounded the chusing of Mathias and the Word of glad tidings to the
the honour which our family may come vnto by obtaining antiquitie should make vs vphold it for ancient families haue a certaine honour vpon them for antiquitie sake though otherwise but poore and meane Now to keepe vp a name and that in See Verse 12. good credit we must obserue and fulfill these things first plant Religion and keep that among vs for so God will vphold and strengthen vs and blesse vs and ours the godly shall be had in an euerlasting remembrance but the name of the wicked shall rot Secondly bring vp our children and so teach them to bring vp theirs in honest courses and callings and not to let them liue idly and vainely for nothing preuents euill more nor vpholds a mans estate better than to liue with industry and diligence in a calling and what ouerthroweth houses and bringeth men to ruine making Gallants to sell away their inheritances but that they haue beene idly brought vp without callings without honest imployments Thirdly keepe our Genealogies from our Ancestours and the increase of our posterities to behold therein the Lords blessing and to reioyce in our encreasing the Lords Church Fourthly we must helpe them vp againe which by Gods hand fall into decay common charity and naturall loue doe perswade hereunto and our owne credit also in keeping our name from contempt if that respect may moue vs for the more poore the lesse esteeme and the greater contempt Fifthly we must labour to preferre our kindred to good marriages to good places as they shall be fit and occasions offered as farre forth as we shall be able to the vtmost Sixtly we must loue one another entirely Which shall appeare first by our enquiring after one another when we be separated Secondly by visiting one another neere and sending one to another farther off Thirdly by being glad to see any of them though descended many degrees from vs for the further off the better appeareth the antiquity of our kindred and the greater encrease of our house Fourthly by being desirous that one should make vse of another before any other whatsoeuer for this combineth them very neerely in affection Fifthly and lastly to defend them in their iust causes and to be as one man to preserue them from wrongs and iniuries offered them vniustly this doe but yet onely as farre as may stand with publike peace for that must bee preferred before kindred yea and our owne estate and liues lest we runne into factions and partakings and so cause ciuill dissention which must be most carefully auoided but otherwise being no breach of publicke peace no wrecke of conscience nothing against iustice and legall proceedings we must defend them and in their good courses vphold them in loue and charity If euery house and familie would doe thus should not men be happy should not euery one rest in peace vnder his owne vine The rich friends would supply the want of their poore kindred and the poore would honour them and lay downe their liues for them Charity would rule as Queene and iustice would sit in peace Religion would flourish and the Land would bee blessed and people made renowned admired and feared Before I end this verse here it may be asked Whether the Law of Moses mentioning a Deut. 25. â— brother be to be vnderstood of naturall brethren or onely as the Hebrewes vse to vnderstand brother a neere kinsman and not a naturall brother Answer It is to bee vnderstood of a naturall brother for the Law was in vse before it was Gen. 38. 17 18. written and so then vnderstood by Iudah and Thamar God dispensing therewith and Naomi Chap. 1. 13. thus vnderstood it also though if there bee no brother the nighest kinsman then must marry the widdow therefore Ruth claimed it of Boaz and Boaz did propound it to the neerer kinsman besides these Learned men doe take the Law to be so meant Verse 6. And the Kinsman said I cannot redeeme it for my selfe lest I marre mine owne inheritance redeeme thou my right to thy selfe for I cannot redeeme it THe Kinsmans answer to Boaz concerning his propounding of Ruth to him He refuseth her and giueth his reason then he resigneth his right to Boaz and repeateth againe the words of refusall as a reason of his resignation And the Kinsman said I cannot redeeme it for my selfe He could before redeeme it but now he saith he cannot he loued the land and in that respect hee was ready to fulfill the Law but hee cared not for the woman the poore widdow and in this regard the Law was not respected of him So we see how that Worldlings are partiall obseruers of Gods Law some part they take and some part they leaue euen as it liketh them they looke to the bare Letter but not the spirituall meaning they shunne the act but for words and thoughts they doe take no care the sinnes in the grossest kind they auoid but the lesser as they account them they make little or no conscience of that which concerneth their pleasure and their profit according to the Law they are ready to doe but on the contrary where the Law crosseth them that they cast behind them as this Kinsman here they hate popish fasts but loue drunken feasts they abhorre superstitious worship and cost about it but they can bee content to liue of sacriledge and the maintenance due to Ministers though giuen by Ancestours to the Church with an execration or curse vpon such as shall change them to any other vse other mens dueties they can heare of and vrge the Law to them but to be told of their owne and pressed to the performance thereof they cannot endure The reasons of this partiality are these First the want of the true loue of God and reuerent feare of the power and authority of the Lawgiuer for where this loue and feare is there will be respect had to all the Commandements Psal 119. 6. without partiality as we may see in Dauid and in other holy men of God Secondly the vnbridled lust of man vnsubdued not brought into the obedience of Christ by the power of the Word as Saint Paul speaketh for if the Word 2. Cor. 10. 5. ruled in their hearts they would not be thus partiall in obeying Gods will but bee like Zacharie Luk. 1. 6. and Elizabeth walking in all the Commandements of God vnblameable Thirdly their loue of pleasure and worldly profit more than God himselfe which appeareth by this that they will lose neither of these for Religion sake Herod will doe many things but his pleasure with Herodias he will not forgoe Ananias and Saphira will giue much sell all to giue to the Church but not giue all they will thinke more of the matter than giue away all at once though still they will pretend it such Herod-like and such Ananiasses there bee which haue not denied their pleasures nor their profits for Religion sake which therefore maketh them partiall in
persons in our selues who by our corruption pollute the ordinance of God and as wee bee of Adams race so haue we our children conceiued in sinne and brought forth in iniquity and beget such as be after our owne likenesse wee haue Gen. 5. cause then to pray and that seruently to God to blesse and shew mercy vnto vs. And thirdly for the troublesomenesse of the estate of marriage which may cause vs to pray heartily for it is full of temptations and trials And therefore let it moue vs to pray for them after the example of the people here and these Elders and not be like such as at the time of marriage onely stand staring and looking on or through vaine thoughts doe laugh and make a sport thereof or else spend their thoughts vpon the delight of future vanities dauncing drinking lewd songs and ribaldrie more heathenish than Christian-like And if others are to pray for the married parties then much more should they pray for themselues but alas how farre are most from it hauing their thoughts spent vpon vanities Secondly note that in publike prayer the Assembly should bee of one 2. Chron. 5. 13. Nehem. 8. Acts 1. 14. and 2. 46. and 4. 24 accord as all these were heere both the Elders and people as also elsewhere This is vn 〈…〉 〈◊〉 the other confusion when people are otherwise exercised than in giuing their assent to that which is publikely performed That is come into thine house That is either already come or that certainely shall come as if shee were already in the house This sheweth the cohabitation of man and wise and that they are 1. Pet. 3. 7. 1. Cor. 7. 5. to dwell together as Peter speaketh and God placed the first man and wife together in Paradise and Abraham and Sarah liued together so did Isaac and Rebecca Iacob and his wiues and so did 〈◊〉 〈◊〉 2. Sam. 6. 20. 1. Cor. 9. 5. Dauid with his And this is fit and necessary for mutuall comfort and society therefore the Apostles tooke their wiues with them and it is for this cause altogether a fault when any wilfully liue separated from their wiues or any vnnecessarily without a calling out of an idle leuity will become Trauellers into other countries after they bee married when the Apostle warneth them not to defraud one another except with consent and that but for a time and for this end to giue themselues to fasting and prayer and then come together againe lest Satan tempt them to incontinencie Like Rachel and Leah Rachel is first named because shee was Iacobs wife first by couenant and his best beloued Two wiues he had and it was and i◠lawfull to haue one wife after another as Abraham had Keturch after Sarah for they that cannot abstaine it is better to marry than to 1. Cor. 7. 9 36. burne and when the one is departed the other is free to marry againe in the Lord. And therefore it is an hereticall opinion to forbid second marriages which the godly practised and the Apostle alloweth vpon good reasons But to haue two wiues at once is not lawfull for it is contrary to the Lords first institution of marriage who ioyned together but one man and one woman it is Gen. 2. against the Apostles Doctrine who teacheth euery 1. Cor. 7. man to haue his owne wife and euery woman her owne husband And wee may reade of the first offenders how one was out of the Church a blasphemous Lamech and the other in Gē 4. 26. 34. the Church a prophane Esau And albeit holy mē had many wiues it was their fault God onely being pleased to passe it ouer in his mercie but allow thereof hee did not as appeareth by the Malac. 2. 15. Prophet Malachies words And therefore are they not herein to bee followed It is a blessed Law which of late time hath beene enacted in this Nation against marrying two wiues at once In praying that Ruth might bee first like Rachel who was amiable and louely to Iacob and then like Leah who was fruitfull they may seeme to pray for two things of the Lord the first was that there might bee true loue and good liking betweene Boaz and Ruth for true loue and Ephe. 5. 25. Col. 3. 19. Gen. 24. 67. 1. Sam. 1. 5. good liking ought to bee betweene husband and wife specially so commanded so practised by Isaac and by Elkanah and other godly men and it is that which maketh marriage comfortable and the parties to liue quietly together with mutuall contentment Oh therefore let vs pray for this loue and not onely pray but endeuour to vse the best meanes to procure and hold it And to effect this the married persons are to take heed of strange affections which might alienate their minds one from another then to behold rather the good qualities and vertues of one another than the infirmities and things to bee found fault with for loue couereth a multitude of offences Young persons before marriage cannot see one anothers faults and if they doe see them yet their loue is such as they can passe them by Why is not loue in marriage as strong nay stronger seeing now two are made one Isaac tooke Rebecca and shee was his wife and he then loued her but now men loue their Rebeccaes afore marriage and then taking them for wiues they hate them or not loue them as before Moreouer the married parties are to bee ready to performe mutuall dueties cheerefully yea they are to striue which should be most louing in their dueties of loue and should also prouoke one another thereto Lastly they should often thinke of the solemne couenant made betwixt them and by that and other godly reasons presse themselues the husband himselfe and the wife her selfe to their dueties yea they should bewaile their owne and one anothers corruptions before God and pray against them and for Gods good graces to make them duetifully louing one to another thus doing shall they by Cods blessing both procure and keepe loue The second thing they prayed for was the encrease of children which was Gen. 1. 28. Zach. 8. 5. Gen. 9. 1. the first blessing to man and woman when God had made them and the first and principall end of marriage and which God promised vnto his people In old time it was held a reproach for Luke 1. 25. 1. Sam. 1. 26. Leuit. 20. 20. Ier. 22. 30. Gen. 20. 18. 2. Sam. 6. 23. Psal 127. and 128. women to be barraine and the Lord did threaten it as a punishment yea and inflicted it vpon some Surely it is the want of a blessing as the Psalmist teacheth And therefore let vs pray for this blessing as Abraham did Isaac Manoah and Hannah from which these are farre who so marry as they might bee without hope of children such also as murmure at Gods blessing through vnbeliefe fearing not to haue to maintaine them vnlike Leah who comforted
end this women may learne how to behaue themselues at the birth of Children as first in prayer then in praises pray they should for pardon of sinne and bewaile in the womans pangs original corruption in the birth our spirituall pollution and praise God they ought for safe deliuerance acknowledging it his mercy and goodnesse as these doe here Many things might mooue them hereto and to be far from the behauiour of some who in stead of praising God sit downe to bee merry and to spend their speeches idly prating of others yea sometimes in lewd slandering of their Neighbours or in filthy scurrility wherein the Midwife which should bee a mother of modesty is often chiefe when such should be chaste graue and godly matrons who by their office and godly counsell might doe much good if they were as they ought to bee but so lewde are some of them as they cannot endure the company of better disposed persons Their praises should bee like the Midwiues in Egypt women Exod. 1. fearing God able to instruct to comfort to pray vnto God and to praise him for his goodnesse Which hath not left thee this day without a kinsman This is it they blesse God for that God had giuen to Naomi a young kinseman a kinsman indeed which will so shew himselfe Naomi had a kinsman very nigh vnto her before Chap. 3. 12. but hee shewed himselfe not like a kinsman and therefore was here passed ouer as no kinsman For as men in deede shew themselues such they bee and so are to bee esteemed otherwise they haue but a name of a Brother Father Kinsman Friend Christian yea Minister Magistrate and haue not the trueth and substance of such They be but meerely titular and glory in shadowes as most doe who are nothing answerable to that title and name of nature of loue of fellowship or of office and place which they are called by or fettled in Note further that it is of God that the godly poore are not left comfortles of some friend one or other both able and willing to helpe them Thus the women here tell Naomi and doe blesse God therefore in her behalfe for if God should not raise them vp succour who would respect them Because pouerty causeth contempt or neglect at the least and the religion of the poore is but held counterfeit and themselues hypocrites so the world iudgeth of them And therefore when God raiseth vp friends to take knowledge of them and to doe them good great cause haue they to blesse God as they here doe both for hope of supply of wants and also preuenting of iniuries which honest poore by such able and good friends are lesse subiect vnto then others which want them That his name may be famous in Israel This is the hope they haue of this young Obed and one mercy of God in giuing this Sonne vnto this honorable family is that he might be renowned among Gods people Whence note these two lessons first That much is expected and looked for from the children of great godly Parents both in respect of the Parents also of the Childrē For is it supposed that Parēts being godly will haue care to instruct and if need be to correct their Children to pray for them and bee good examples to them and being great that they will vse the best meanes and procure the best helps for their good education and leaue them sufficient to shew forth the fruits of godlinesse And if thus Parents doe who may imagine otherwise till the contrary appeare but that the Children of such will demeane themselues as they should And who can expect but good from Children of godly Parents Should not the Fathers graces prouoke Children to goodnesse and their greatnesse to abhorre base practices Good Children will not degenerate from good Parents whose goodnesse will more perswade to well-doing then greatnesse to make them proud and wicked as some Absaloms and Esaus haue beene and yet are to the griefe of religious Parents and at length to the shame and confusion of themselues Secondly here may be obserued that God giueth Children to the better sort great and honorable that they may become famous amongst Gods people So conceiued these godly women of this Sonne of Boaz for indeed all the blessings of riches and honor giuen vnto Parents are not only giuen for their owne good but amongst other ends for the better inabling of them to bring vp their family in good order and especially their Children in the waies of God for his seruice and honour as they haue more meanes to prouoke them thereto Let therefore such Parents here take such a course with their Children as they may make them by Gods blessing famous in Isreal in Gods Church and among his people which they may effect by these good meanes First by being euery way and at all times a good example of piety to them as Dauid was and Zacharie Psal 101. Luk. 1. Secondly by instructing them carefully in godlinesse and Religion as Parents are commanded Ephe. 4. 4. Prou. 4. and as Dauid did instruct Salomon Thirdly by seeing them set to the practice of that which they are taught and to haue an especiall eye thereto Men teach their Children good manners among men for ciuill carriage of their outward man and will see therein if they offend and reprooue them so should they thus see to them in their Christian good manners and behauiour towards God and good men and in euery Christian duty towards all Fourthly by setling them in some particular calling as Adam the Monarch of the world did his sonnes to keepe them from idlenesse from being busie-bodies and from a world of wickednesse which such as liue but of a calling runne into Fifthly by restraining them from ill company idle wanton prodigall and prophane persons and exhorting them to haue fellowship with such as feare God also with ciuill and honest men well reported of well brought vp and well disposed vnto goodnesse Sixthly by commending countenancing and encouraging their well doing both by present rewards and promises of future good but if they doe ill then fatherly to admonish at the first to with-hold them from euill by loue rather then by slauish feare but if this will not preuaile then to rebuke sharpely and to punish as the cause shall require Thus if Parents would doe there is no doubt but by Gods mercy many mens children of place may become famous in Israel and not be so infamous as some be to Parents shame and their owne ouerthrow Verse 15. And he shall be vnto thee a restorer of thy life and a nourisher of thine old age for thy daughter in law which loueth thee which is better to thee thenseuen sonnes hath borne him THis is still the continued speech of the women to Naomi the scope whereof is still to comfort her in foreshewing what this Babe should be vnto her and the reason why they so speake of him And he
brests more of her substance than they which doe not Children loue their Nurses we see by experience and better then their mothers that bare them so long as they be without iudgemēt to discerne onely follow nature for the nourishmēt of life It is not so naturall say also these Heathen to be nursed of another as of the mother in whom it is conceiued for differing bodies haue differing temperature and therefore the taking away of the Infant so soone from the accustomed nourishment in the mother must needs breed an alteration A learned man thinkes this to be the cause Kick. in his Oecono of the degenerating so much of Great mens sonnes and of their so little loue to their mothers It is a token of no great loue to children when their mothers put them ouer to strangers it is iust with God if mothers after find their children ouer-strange to them being but rather Note this you vnnaturall mothers halfe than whole mothers mothers of necessitie not of good will for perforce they bring forth but it is true loue which maketh a mother to giue sucke safety to themselues disereth the former or else to dye with it in the Wombe but loue onely to the Infant procureth this latter at their hands Besides all these reasons the examples of all the godly women in Scripture teach mothers now this duety That right honourable Sarah Gen. 21. 7. the wife of a most honorable man and mightie in substance and power nursed her sonne Isaac Princely Iob was nourished by the brests of her Iob 3. 12. Cant. 8. 1. whose wombe did beare him Queene Bathshebah nursed Salomon What shall I speake of holy Hannah the mother also of Moses of Samsons 1. Sam. 2. 23. Exod. 1. Iudg. 13. 42. mother and others The mother of Iesus our Lord and Sauiour whom all doe honour shee did giue her blessed Babe sucke all women call her blessed because shee bare Christ And was shee not as blessed in giuing him her brests to Luk. 11. 27. sucke Yes verily Some good Ladies at this day disdaine not this duety And what should hinder them Such persons may giue sucke and then may deliuer the child ouer to a dry Nurse to attend it in all other things which helpe the poore cannot haue Lastly as there is a blessing Gen. 49. 25. of the Wombe to bring forth so of the brests to Hosea 9. 14. giue sucke and the dry brests and barren wombe haue beene taken for a curse Let mothers therefore take knowledge of these things to presse them to this duety of nursing their owne bowels that in giuing still of their owne substance they might the more worke loue in their children towards them Their excuses are idle are of no force against these reasons for true motherly loue is seene in nursing for lust brings to conceiue necessity forceth to bring forth but onely true and naturall loue causeth a mother to nurse her child Verse 17. And the women her Neighbours gaue it a name saying There is a sonne borne to Naomi and they called his name Obed he is the Father of lesse the Father of Dauid HEre is the naming of the child which was borne of Ruth where note who named it the reason the name thereof and what he came to be shewed in his honorable and royall posterity in his Sonne and Grand-child And the women her Neighbours The women here are those before in verse 14. very godly and religious as appeareth by many things before spoken off These godly women were Naomi and Ruths Neighbours such as dwelt together with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them as the word signifieth Here may be noted who be fittest to be called to such businesses the honest Neighbours and Kinsfolke as was at the birth and Circumcision of Iohn Baptist for kinsfolke they expect it and haue therein an interest and cause of reioycing in the increase of their linage and therefore may not be carelesly neglected and Neighbours are to be called as those which be nigh at hand and helpfull at need who being neere are better as Salomon saith then a brother farre off But here obserue farther what manner of Neighbours they were which these godly women had euen such as themselues for godly women delight to haue about them such as themselues for the wicked and they cannot accord they haue differing heads and hearts ouer the one God ruleth ouer the other Satan the one is regenerate in heart the other vnregenerate and therefore cannot but iarre in word and deed the one being an abomination to the other as Salomon speaketh But the godly hauing Prou. 29. Act. 4. one head Iesus Christ and one heart they will reape benefit one of another by instructing admonishing comforting and praying one for another Therefore to shew your selues godly bee yee delighted to haue them about you And gaue it a name It is said the women gaue it we finde that sometime the Fathers gaue the name as Abraham to his sonne whom hee called Isaac Mothers often as we may see in Leah and Gen. 29. 30. Rachel so kinsfolke now and then as wee may note out of Luke chapter 1. 58 59. And here in Ruth the Neighbours gaue it yea sometime a stranger named the child vpon iust occasion as Pharaoes daughter did giue the name of Moses to him which the Parents did not alter so as it seemeth this was not strictly stood vpon though most commonly the Parents gaue the name If any here aske concerning the time when children were named I finde that it was sometime at the birth of the Infant so Rachel and the wife Gen. 35. 18. 1. Sam. 4. 21. of Phineas gaue their children names vpon their departure but being in such cases it seemeth not to be ordinary it may be thought to be vsually at the time when the child was circumcised as we may perceiue at the naming of Isaac Gen. 21. 4. Luke 1. 59. and Iohn the Baptist And thus doe wee giue names at the baptizing of Infants that as they did so we may put children in minde of the Couenant made in Baptisme of their badge of Christianity and of their ingrafting into Christ and how they were admitted as Gods children into the household of faith and as heires of the Kingdome of Heauen There is a Sonne borne to Naomi That is for the good and comfort of Naomi as is before shewed out of the fifteenth verse and as may bee gathered by the like phrase elsewhere So as in Esai 9. 6. Luk. 2. 11. these words is a reason of the name which they gaue vnto the child Whence note that the godly in ancient time gaue names not by hap-hazard but as good reason did leade them thereunto for they gaue names in obedience to Gods commandement Gen. 17. 19. 21. 3. Luk. 1. 13. who appoynted sometimes names vnto children to knowe also whence they were and whence taken
Thus Adam was so called of the matter whereof his body was made so Moses of the place whence he was taken Some had a name from their miserable estate and condition as Enosh some to call to remembrance some fauours of God thus Simeon was so called of his Mother Leah and Ioseph for the like reason called Gen. 29. 41. 51 52. his sonnes Manasses and Ephraim Sometime names were giuen from some thing which fell out at the birth hence Pharez had his name Gen. 38. 29. 1. Sam. 4. and Ichabod his Some were named so from that which should come to passe afterwards as Salomon was for that in his daies should be rest and 1. Chron. 22. 9. peace Some had their names from some things to be effected and done by them so was our Lord called Iesus because hee should saue his people Mat. 9. from their sinnes Besides these inducements to impose a name they did sometime call them after their Ancestors to keepe them in remembrance Luk. 1. 59 61. We must learne to imitate the holy men of God in these things to expresse our own graces or to teach our children some duties or to call to minde the workes of God or to remember holy men and women to imitate their vertues And we may not thinke this to be too precise a practice seeing Gods wisdome interposed it selfe sometime both in giuing names and in changing of names and the reuerence due to the holy Sacrament administred aduiseth vs to a due consideration hereof in honor of the Sacrament And a good name may call sometimes a man to the remembrance of his duty I knowe that a name maketh not a man good for some haue good names but their conditions starke naught yet a good name may sometime occasion a man to thinke of goodnesse and howsoeuer the party so named doth make no vse of it yet it is commendable in the imposers thereof who imitate the example of godly men in the old time the Saints also in the Primitiue Church and the godly-disposed at this day Which reprooueth such as giue names idly without sense or reason ridiculous names Heathenish rather then Christian and some such names as bee very prophane But of this thus much And they called his name Obed. That is as they gaue him his name so thus was hee called which words may imply that the name once giuen was with authority confirmed so as the Infant was commonly so called without alteration neither were euer any names altered but vpon some extraordinary occasion for to suffer a change thereof is either folly or worse if good and honest causes mooue not thereunto Obed. This signifieth seruing because hee should serue as a comforter to old Naomi as the women said verse 15. which is the reason of this name to teach him and also all Children their duetie which is this to labour to be a comfort vnto their Parents of which before in verse 15. Now this they shall doe if they liue in obedience to their Parents with feare to offend yeelding euer to bee ruled by them if they seeke to imitate their Parents vertues and to follow them in all good things if they frame their courses to godlinesse striuing to haue an Heauenly Father also for their guide and direction if they settle themselues to a good course of life to liue within some honest calling either in the Church or Common-wealth if lastly they liue in mutuall loue one with another like Iobs children These things will comfort Parents which therefore let children labour for let them bee Obeds seruing thus to their comforts let them bee Isaacs to make their Parents to laugh for ioy and not Benonies Sonnes of sorrow like Cains Esaus and Absaloms wicked prophane and vnnaturall Note here one thing more before I come to the next words how that this child is not called either Elimelech or Mahlon and yet was he giuen to raise vp the name of the dead vpon his inheritance that might not be cut off from among his brethren and from the gate of his place and Verse 10. for this end did Boaz marry Ruth Whence therefore we may perceiue that the preseruation of the name of the dead stood not in anothers bearing of his name so to be called as he was but rather in the issue hauing a right to the inheritance and inioying of it that it might not bee alienated from the kindred and stocke of the dead which being so sheweth the grosse folly and wrong which some shew to their neere blood in disinheriting daughters and passing their inheritance vnto meere strangers for a very bare name as if that were to hold vp their name when oftentimes it commeth to passe that such sell away the inheritance and so roote out their name which is better kept by continuing an inheritance in their blood and bowels then by the sound of a word vpon the person of a stranger this folly we see by examples to be condemned and cursed before our eyes in not a few Hee is the Father of lesse the Father of Dauid These words are added to shew first who this Obed was or rather what a one he came to be in his posteritie euen very honorable and of high renowne Here wee see that as Ancestors may grace posteritie so honorable of spring may grace Ancestors and forefathers Againe by these words we vnderstand when this Story was written euen in the daies of Dauid and that also when he was chosen of God from his brethren for else Iesse his eldest sonne should haue been named and not Dauid who was the seuenth and youngest sonne of his Father Thirdly these words shew whereto this History tendeth to bring vs vnto Dauid that sweet singer of Israel the chiefe type of Iesus Christ the Sauiour not onely of the Iewes but likewise of the Gentiles of whom he was pleased to come to be their Sauiour also as it appeareth to vs at this day blessed be God for euer Amen Verse 18. Now these are the generations of Pharez Pharez begat Ram. HEre is the last part of this booke and the conclusion of this chapter containing a genealogie from Pharez to Dauid ten generations as they be reckoned in order in this and the rest of the verses from the father to the sonne and from the sonne to the end of the tenth generation The occasion of this genealogie was from the last words of the former verse speaking of Obeds being father to Iesse and Grand-father to Dauid and to shew this the holy Ghost beginneth a genealogie from before Obeds time in seuen of his Ancestors and descended to Dauid his Grand-child Now these are the generations Vsually the genealogies of the godly are recorded but sometime the generation of the wicked as of Ismael Gen. 25. 13 36. 9. 21. 13. 4. 17 18 19. and Esau are set downe not so much for their sakes as to shew the truth of Gods promises made to