a quiet contented marriage to their comfort Note hence I. That godly and wise friends pray not onely in generall but in particular as they know them to stand in neede for whom they doe pray as here Naomi for good husbands for her daughters in law for wee should take notice of our friends wants and so pray for them and not rest in generals II. Godly mothers in law are hearty well-wishers to their children in law whether they bee such by a former husband departed or by another husband liuing or by the marriage of their children as Naomi is here mother to these for the loue they beare to their husbands and because godly women know themselues to bee Stepmothers stept in to be in stead of naturall mothers and therefore doe make conscience to supply their want which if it be so or ought to be so it reproueth those Stepdames which are vnkind and cruell to their children in law and cannot endure the sight of them III. That second Marriages be lawfull 1. Tim. 5. 11 14. The reason is giuen by the Apostle 1. Cor. 7. 9 36. Which confuteth such heretikes as in former times haue denied this contrary to the Apostles Doctrine and the example of Abraham in marrying Keturah IV. That husbands are to bee their wiues rest Chap. 3. 1. and they are so called because of the desire of women to marry and because they seeke rest in their marriage and for that louing wiues take rest and contentment in their owne husbands who ought therefore to be rest vnto them which shall bee if they doe loue them as they ought Ephe. 5. 22. if they wisely gouerne them 1. Pet. 3. 7. if they prouide and allow them what is meete according to their abilitie in all decencie and honest contentment if they keepe their faith plight and reioyce in them and with them they cannot but find rest But vnlouing and fierce natures Lamech-like husbands a word and a blow or terrible threats miserable and niggardly Nabals so prodigall and vnthrifty drunken or adulterous husbands are so farre from being poore womens rest as they make them weary of their liues But now if husbands must bee their wiues rest and that they looke for it then wiues must care to make their husbands so to them by willing obedience by meekenesse of spirit very acceptable to God 1. Pet. 3. 4. by seeking to please them by speaking to them in a louing reuerence and to keepe silence when words may offend or not doe good as wise Abigail did by a wise frugall course and good huswisery as the woman in the Prouerbs Chap. 31. Speake not foolishly as Iobs wife to thy husband in his griefe nor mock him not like a barren Michol nor abuse him not as Potiphars wife would haue done her husband nor be impatient for not hauing thine own will as Rachel was but rest in his will and thou shalt find him thy rest Here is also an vse for parents to match so their daughters as they may get husbands as rests for them and this will be when they marry their daughters betime to men of wisedome fit for yeeres not vnfit for birth and estate well agreeing in qualities and good conditions and in religion V. That it is Gods blessing to bee peaceably marryed Pro. 18. 22. and 19. 14. He is the Marriage-maker whosoeuer are the meanes and he is the disposer and framer of their hearts one to another therefore let God herein be sought vnto and let him receiue praises and thankes for such a blessing the greatest corporall comfort in this world Then shee kissed them This action we may find foure-fold Carnall as in fleshly lust Hypocriticall as was Ioahs and Iudas kisse Holy of which the Apostle speakes 1. Cor. 16. 20. or Ciuill as here This was vsed at the meeting of friends Gen. 29. 11. and 33. 4. at their departing Gen. 31. 55. 2. Sam. 19. 39. Act. 20. 37. This was vsed betweene men and men Gen. 45. 15. Exod. 4. 27. 2. Sam. 19. 39. betweene women and women as here in this place and betweene some men and some sort of women as betweene husband and wife in meeting and departing parents and children and nigh kinsfolke Gen. 29. 11. but not strangers nor others not of kindred to auoid the suspicion of wantonnesse It was honestly vsed to testifie loue and vnitie as Isaac did to Iacob Gen. 27. 26. therefore in the Primitiue Church before they receiued the Sacrament they thus saluted Iust Apol. 2. Bezâ—â—â— 2. Cor. 13. one another And they lift vp their voice and wept Here was an answerable affection to the kindnesse of her action her signe of loue was not without loue againe to her for it was not a few silent teares from the eyes but a passion of the heart breaking forth into wailing and weeping so as their voice of mourning was heard An argument of loue and true affection towards her This is rare loue betweene mothers in law and daughters in law in these daies But concerning weeping it is vsed in Scripture I. To expresse sorrow as at the parting of friends Ioseph at his fathers departing Abraham at Sarahs Ioash at Elishas 2. King 13. 14. and when friends must leaue one another though death separate them not as when Ionathan and Dauid parted 1. Sam. 20. 41. And who can but weepe if true loue be there when friends must bid adieu one to another and especially for euer as we may see in Acts 20. 37 II. For very ioy as Iosephs sight of his brethren Gen. 45. 14. and so Iacob at Iosephs comming to him Gen. 46. 29. so did Iacob in meeting with Rachel Gen. 29. 11. Such true louing natures haue beene in the godly in former times but now men are louers of themselues without naturall affection 1. Tim. 3. III. In pitty and compassion from a mercifull heart to behold the miseries of others as Iob did for the poore Chap. 30. 25. Esay for the people Chap. 22. 4. so Ieremy Chap. 4. 19. and 9. 1. and 13. 17. Christ Iesus for the Iewes Luke 19. 41. This is a charitable a holy weeping when men can weepe for the miseries of other corporall but chiefely spirituall as Dauid did because men kept not Gods Law Psal 119. IV. Sometime some will weepe in the apprehension of the kindnesse shewed to them where none but vtmost extremity is deserued 1. Sam. 24. 16. Now if Dauids forbearing of Saul wroght in Saul this passion how should we be moued to consider of Christs loue to vs and our cruelty against him Verse 10. And they said vnto her Surely wee will returne with thee vnto thy people BEfore was noted their affection here is set downe their resolution which was to accompany her and also how farre And they said vnto her All this while they heard her they accompanyed her but no mention of any speech hitherto made vnto her but now necessity compelleth them to breake silence Which though it be
cases let vs shew loue by vsing good and louing termes by protesting our true affection if so neede require by giuing good reasons thereof that may fully shew it and by being ready to doe them good offering them to doe it if there shall be occasion of it Note more that it was a custome among the Iewes for parents and children to speake most commonly one to another in the neerest and dearest termes of loue by the name of father mother sonne daughter and not by calling them onely by their names as parents doe children now See this in Gen. 22. 7. and 27. 1. and 48. 19. and in many other places which argued meekenesse of spirit intyre affection and a louing naturall kindnesse worthy imitation Why will you goe with mee This question is propounded to draw them to a consideration of some reasons within themselues why they should resolue to goe with her as if shee had said I loue you as a mother her daughters therefore I aduise you to consider seriously of your resolution aforehand and weigh with your selues what may so lead you for I can see no reason in wordly respects for such onely shee vrged both heere and in the verses following why you should go with mee And by this as she taught them so vve may learne that it is a point of wisedome to aske our selues Why we will doe this or that thing before wee vndertake it or resolue vpon it And hereunto our Sauiour aduised Luke 14. 28. for that is well begun which is laid vpon good grounds and sound reasons it is a wise proceeding it will preuent the after Had I wâ—st and future repentance Let vs therefore learne this wisedome and not bee foolishly rash in our attempts Are there yet any sonnes in my wombe that they may be your husbands Naomi now beginneth to bring in her reasons why shee would haue them to returne all drawne from the world in which respect shee giueth them no comfort to follow her and it is as if she had said If you vvill goe with mee for any vvorldly respect alas I cannot pleasure you I am old I haue no sonnes to marry you againe vnto and as for an outward estate you see me very poore In thus speaking plainely and disswading onely by worldly reasons to try them vve may learne I. That the true honest-hearted and such as feare God in the kind offers of their friends deale truly with them and will not lead them into vaine hopes Thus Naomi dealeth thus did our Sauiour Mat. 8. 20. for they would not deceiue them Wee must labour for this plaine dealing and not onely looke to our selues and what present benefit wee may get to our selues as most doe in these deceitfull times which is contrary to our Christianity 1. Thes 4. 6. to true loue 1. Cor. 13. and to the comfort of our ovvne consciences Men now a daies gladly make gaine of all proffers of loue vvithout any respect to their friends because men are false-hearted and like such as Dauid vvas troubled vvith Psal 41. 6. II. That worldly respects are not the motiues which should induce any to ioyne themselues with Gods people for they want these things often Of this our Sauiour telleth the Lawyer Luke 9. 57. The Godly heere haue their least share in the things of this life because they haue a better portion prouided for them in the life to come Wee are not then to become professours of Religion with others for these worldly things Naomi telleth thee this is not a good reason Christ telleth thee hee is poore and such as follow him must take vp their crosse must suffer affliction saith Paul 2. Tim. 3. 12. for to the godly it is giuen to suffer for him Phil. 2. 29. Beware of a Iudas minde to come for the bagge or a Demas like disposition to come before thou hast shaken off the loue of the world for if thou doest not thou wilt sell Christ for the world and bid the Gospell adieu for goods Quest Why is it said that shee had no sonnes moe for them to marry why should shee thus speake to them We must know that it was a Law among the Iewes that a brother should raise vp seede to a brother who left a wife and dyed childlesse Deut. 25. 5. Gen. 38. 8 11. To which Law and practice her speech alludeth And by this wee may thinke it very likely that these women were taught in the Law of God and made acquainted with the practice of Gods people This is very probable because Naomi was so godly a Matrone and it appeareth by Ruths vertues which being so it commendeth the care of Naomi and her sonnes for the soules of these young women borne of Idolaters out of the Church to teach them the Law of the true God A good example for parents to follow and for husbands for fathers and mothers See Pro. 4. 3 4. Deut. 6. 7. Ephe. 6. 4. Deut. 11. 19. Pro. 31. 1. 2. Tim. 1. 5. and 3. 15. and for husbands read 1. Cor. 14. 35. But alas many are so ignorant as they cannot teach them and many so carelesse as they neglect them many so wretched as they will not and some so prophane as they mocke at it and hold it no duety for them but for the Priest as in scorne they call the Minister of Christ to performe Verse 12. Turne againe my daughters goe your way for I am too old to haue an husband if I should say I haue hope if I should haue an husband also to night and should also beare sonnes NAomies third motion to haue them to returne vsing still the same exhortation with the like kind tearmes of loue and adding another reason to moue them to returne Turne againe my daughters goe your way Naomi ceaseth not to vrge them still to try them to the vtmost not in want of zeale to gaine them to God but in a godly iealousie fearing their constancie if they should goe on with her of this before at large and therefore here I omit the instructions For I am too old to haue an husband This reason is a preuenting of an obiection to her former reason for they might say Though mother you be not with child now yet you may marry and haue children to this Naomi answereth that shee is too old to haue an husband From this we learne that there is a time when women are too old to marry by the opinion of godly Naomi Now if any aske when that is I answer as I suppose when a woman is aboue sixtie yeeres of age and therefore Saint Paul alloweth such a one for a widow but not vnder giuing leaue to others to marry for vnder sixtie women haue had children but none aboue but Sarahs extraordinary blessing And it is fit for women after sixtie to follow the praise of blessed Annah Luk. 1. 37. We read not in the Scripture of the marriage of such and if they be poore among vs and doe
approue of their deferring off to marry but that being yong they should not refuse to marry againe when God should send them fit husbands A godly and wise mother in law like Naomi cannot onely be willing but also will perswade her children in law should marry againe For they know this liberty is graunted them of God and in their owne conscience they know it reasonable and perhaps in others of necessity Shee was not like those mothers in law which after the death of their owne children cannot endure to heare of the second marriage of their children in law whether sonnes or daughters For it grieueth me much Here is the reason giuen why she willeth them to returne and to take husbands againe euen for the griefe of her heart for that seeing them as poore widdowes as her selfe and remembring her sonnes and how little she could doe for them she heauily sustained the griefe and therefore perswaded them to take husbands againe in whom they might haue comfort Note here how the most godly sometime do take their afflictions very heauily as Naomi here so Iob Chap. 3. Ieremy Chap. 20. 9 12. which commeth through weakenesse of faith want of patience want of humility through also the strength of corruption and the aggrauating of the affliction euer looking vpon it but not weighing the will of God the necessity of the crosse and the good which might come thereby Well yet if the best may be much cast downe then let not such as be free not vnder the crosse not knowing how they can beare it censure others for their weakenesse vnder the burthen but rather take notice thereof and be a staffe of comfort vnto them helpe to beare the burthen with them and pray for their patience For your sakes Afflictions are the more grieuous for friends wrapped therein so as one cannot well helpe another Naomi was greatly afflicted but the more shee saith for her daughters miserie with her who losing her sonnes made also them poore widowes Abimelechs destruction encreased Dauids Psalme 52. 1. King 17. 20 21. sorrowes and troubles Eliah not a little grieued for the widowes sorrow with whom he soiourned Acts and Mon. pag. 77 5. a. and so was Luther for the Duke of Saxonie and the reason hereof is true loue which taketh to heart a friends affliction in their owne troubles as Dauid did Abiathars 1. Sam. 22. 22. This grace of true friendship is much to be wished for men now a dayes care not much for their friends miserie if they be in prosperity or if in aduersity with them how they themselues may get out though they leaue their friends as a pawne for themselues yea such villanie is in some men that they will purposely bring their friends into misery to doe themselues a pleasure coozen them to inrich themselues ouerthrow them to set vp themselues That the hand of the Lord. Thus she calleth her affliction the hand of the Lord because all afflictions come by the power and prouidence of God as by an hand vpon vs Iob 1. 21. and 16. 12. Lam. 1. 12 17. Amos. 3. 6. and 4. 6 7 11. 2. Chro. 15. 6. Esay 45 6 7. For afflictions come not out of the dust neither do troubles spring out of the ground Iob 5. 6. Let then all afflictions bee acknowledged to be Gods hand not as chance with the Philistims not of the Deuill witches and ill instruments If we acknowledge them with Iob from God we will goe to him humble our selues before him pray for pardon and deliuerance by him as who onely can deliuer vs yea this will make vs patient vnder the crosse this will worke some contentment and say It is the Lord let him do what seemeth him good This will make vs quiet towards the ill instruments as Dauid was towards Saul and towards Shemei This will comfort vs vnder the affliction when we know it to be Gods hand and that out of his fatherly mercy he will lay no more vpon vs then we shall be able to beare Is gone out against mee This good woman applieth the whole crosse to her selfe The godly in cōmon calamities take themselues to be especially chastised they put not off the cause to others but take it to themselues as Dauid did 1. Chr. 21. 17. 2. Sam. 24. 27. They thinke vpon their own sinnes and not on other mens misdeeds This is that which humbleth them and this is it which would humble vs which grace we must labour for Verse 14. And they lift vp their voice and wept againe and Orpha kissed her mother in law but Ruth claue vnto her HEre is the euent and effect of Naomies speech againe first ioyntly in both which was againe their passion and then distinctly shewed in contraries in Orphaes valediction and Ruth remaining still with her mother in law And they lift vp their voice and wept againe Againe their passion of teares is recorded both alike in passion of affection but farre differing in the truth of the action the best demonstration of the heart for in both was a like shew of loue in their weeping yet not the like cōstant coniunction of heart towards Naomi for the one forsooke her and the other abode and went on with her Whence we may see that all outward sorrow giueth not certaine witnesse of the soundnesse of the heart this is plaine by this example and by Sauls weeping to Dauid As this is true in men so more in women who haue teares at command Doe we not reade how the Israelites would weepe on one day and be in rebellion another Was not Ishmael in his very weeping a very deepe disembler the like neuer heard of We are not easily therefore to be perswaded of inward hearty affection from weeping and sheading of teares This deceiued the fourescore men which met Ishmael and were most of them slain by him Some can shead teares at will and all weeping doth not come from the like cause though many weepe together and in appearance haue the same reason there be that will weep for company because they see others to weepe neuer inwardly moued from the cause but most from the outward passion of the parties yet though there be a weeping not commendable as that which is counterfeit that which is vpon euery light occasion or which is vpon iust cause but in excesse yet it is sometime a matter praise-worthy when it is from a naturall affection as in Ioseph to his brethren and father from sound loue to a friend as Ionathans and Dauids weeping and when it is from a gracious heart for a mans owne sinnes as Peters weeping was or for the sinnes of others as Dauids Psal 1 19. Ieremies Chap. 13. And Iesus Christ his weeping ouer Ierusalem Luke 19. 41. Blessed are these mourners for they shall be comforted these teares are put into the Lords bottle Psal 56. 8. And such as be so doggedly hard-hearted and want naturall affection and sound loue so as neither for
by Boaz and not the rest we learne That seruants who are betrusted with the care and charge of businesse are to giue account touching any thing or person within their charge to them the question is to be made which will make such to looke to their charge to be ready to answer according to the trust committed into their hands Whose damosell is this This sheweth that Ruth was yet but yong and therefore the more commendation to her that came to be so famous for vertue And in that Boaz asketh not what but whose damosel shee is it giueth vs to know that he thought her to belong to some as one of the maids of Israel and that shee was not as now vaine yong women desire to be at their owne hand which is the next way to lewdnesse and all loosnesse Such Mistrislesse maids were not then as now too common which maketh them also to become common An euill not sufferable in a well gouerned state to haue Masterlesse men or Mistrislesse women It is fit to aske young people till they be marryed Whose they be to whom they belong and whom they doe serue Before I conclude this verse another thing may be noted frō Boaz That it is a wise part of a housholder to knowe who they be which come to his house or into his grounds or field to take commoditie by him as he doth here finding her in his field with his reapers lest a man giue countenance to the vnworthie 2. Thes 3. for men are to be mercifull but yet in wisedome because some are not to be relieued Therefore let men well know to whom to giue In former times amongst vs men haue beene commended for good housekeepers but if their housekeeping were examined by Gods Word we should find it nothing lesse then good housekeeping but rather such houses were houses of riot excesse prodigality gluttony and drunkennes suffering all sorts of idle lewd and licencious Mates to come in to eate drinke card dice ryot and reuell vnder a Lord of misrule especially at Christmasse a time pretended to be spent in ioy and reioycing in the honor of Christ but was indeed abused to his great dishonour to the increase of sinne and the pleasing of Satan Verse 6. And the seruant that was set ouer the Reapers answered said It is the Moabitesse damosell that came backe with Naomi out of the countrey of Moab THe seruants answer vnto his Master briefely and fully In which he here and in the next verse prayseth Ruth also He telleth here what shee was whence shee came and with whom and so sheweth whose shee was and to whom shee did belong And the seruant that was set ouer the Reapers answered and said By this seruants ready answer vnto his Masters demand it appeareth that he had made enquirie of her what she was Faithfull seruants which haue charge committed to them should be able to answer to their Lord or Master concerning any person or thing which fall within their charge when the question is asked This doth argue the care and diligent circumspection which is to be vsed of all such as be put in trust and it will commend their faithfulnesse and honestie and the contrary sheweth faithlessenesse and dishonestie It is the Moabitesse damosell that came backe with Naomi out of the countrey of Moab This seruant very briefely telleth to the full what shee was and here it is not a bare declaration but also a commendation of her who being but a yong woman would come with an olde poore woman from her owne countrey into a strange land which indeed was a great praise to her as I haue afore noted and if the seruant spoke this as some Learned thinke in the way of commendation wee may learne I. That as the Master was a Louer of vertue so was the man so like happy Master like happy man For as this praised her to the Master as it better appeareth in the next verse so the Master greatly commendeth her after he tooke notice of her by which the loue of goodnesse in them both appeareth Which may set out their happinesse and on the contrary it is vnhappinesse to an Obadiah to dwell with a wicked Ahab or a Iacob with a Laban so to an Hezekiah to haue his Shebnah or an honest Mephibosheth his wicked Zibah II. We may see That the godly and well-disposed will praise vertue in whomsoeuer they see it whether in strangers or home-borne in poore or rich noble or base persons friend or foe as Dauid did in both Saul and Abner because honest and vertuous minds loue vertue truely in euery one they are not transported with an ill-disposed heart either through pride or enuie to disdaine or maligne graces in other but to speake the truth and to praise them for whatsoeuer is good in them This marke of true loue let vs shew forth this will preserue goodnesse and vertue in others procure respect to our selues and good fauour to such of them as be poore as we may see here from Boaz towards Ruth This condemneth such First as cannot praise other for well-doing which argueth pride or enuie or malice or all of thē and by which they shew too much selfe-loue in themselues and little loue or none at all to their neighbour Secondly those which are so farre from praising men as they lessen their vertues and blazon their infirmities and so seeke to disgrace them contrary to true loue and charitie and yet a common euill in these dayes in most Thirdly those that will commend perhaps others but not before better then themselues not to the full but with their Iffs And 's with words of exceptions shewing plainely they be loth to giue men their due falsely supposing the praises of other should derogate from themselues and from their owne worth so vainely iealous are we of our owne reputation III. We may obserue that in praises Religion is to haue the first place for here is Ruth set out as one forsaking her heathenish acquaintance to keepe company with a vertuous woman and leauing her idolatrous countrey for to dwell in Iudah amongst Gods people and thus is Iob set Iob 1. Act. 10. 2. forth Cornelius For Religion Vertue is that which is in man most excellēt making him more then a man for as much as he becomes a spirituall man of a carnall Therefore here let our commendations begin and not dispraise men for profession of Religion an argument of the want of Religion nor iudge them worthy commendations which are altogether without Religion True it is that many may haue such gifts of nature and art as may much set them out with men but if they want Religion and vertue their praise is more heathenish then Christian and therefore they haue no cause to reioyce in abilities of nature or art seeing Satan the enemy of al mankind may therein be preferred before them and in nothing can man be said to be more excellent
neither nature nor lust preuailed with her A good example for youth to follow Note out of these words farther these lessons First that as now so then and euer before there haue beene two sorts rich and poore in the world First to shew in one what all might haue beene and in the other the poore what all deserue to bee Secondly that the rich may haue occasion to shew workes of mercy and the poore labouring painefully and honestly may haue to whom to goe vnto for reliefe for the rich are Gods Stewards for the poore Let both seeke to liue together louingly and to helpe one another the poore to lend their labour to the rich and the rich to supply their wants for the one cannot liue without the other all cannot bee rich neither must all bee poore Let vs rest contented with our estates let not the poore murmur with enuy at the rich neither let these despise the poore for God hath made them both and one to stand in need of the other Secondly that yong persons in nature affect to marry with yong persons like themselues which is implyed by Boaz speech So did Isaac marry and Iacob and so in ancient time were matches made If euer old and young marryed together it was the old man with a young woman but neuer an old woman with a young man as the wanton and lecherous often doe with wanton young fellowes in these dayes to the staine of their sexe and reproach to themselues and often their vtter vndoing For youth cannot affect old age and therefore it is fittest that marriage bee made betweene such as may most likely agree together other matches proue for the most part vntoward Thirdly The truly religious will be ruled by the Law of God and will not be led after their naturall disposition For here Ruth leaueth the young men and taketh an old man because the Law so bound her as she conceiued taking Boaz for the neerest Kinsman because such as be truly religious haue denied themselues and doe resigne themselues wholly to Gods good pleasure and will saying as Christ said Not my will O Father but thy will bee Matth. 26. 39. done Hence was it that Ioseph did abstaine from his Mistresse Dauid frō smiting Saul when twice he might haue done it to get the kingdom he rather would waite and endure much affliction for he that beleeueth saith Isaiah maketh not haste And hence is it that such as feare God dare not follow the course of the world but doe restraine their nature and their desires and do endeauor to please God in all things If this be the grace of the religious let men hereby trie themselues and bee as God wisheth them to bee and as Religion and Deut. 5. 29. Psal 86. 11. and 119. 5. Iames 1. 27. Tit. 2. 11 12. Grace it selfe requireth them to be as Dauid promised and prayed to be They are surely then far frō being religious which liue according to their lusts those that will follow the world with Demas and Iudas and Nabal but not forsake it as Barnabas Acts 4. 37. Luke 19. Zacheus did those that wil follow the flesh as the young men did their eyes in the old world and as Potiphars wife who was inamoured with Gen. 6. faire Ioseph few Iosephs among the vainely idly vp bred Youths of the Gentrie in our dayes And yet such will hung after honours and vaine titles and if they cannot merit thē they wil pay money for them the insolencie and pride of Haman the aspiring arrogancie of Absalom and Adoniah are reigning in many And haue we not Scribes and Pharises which loue the highest places Is there a Ionathan among thousands Where is a Heb. 11. Moses that wil be no more a Courtier for feare of sinning Will a Saul become a Paul so well trained vp Or can there be found a Manaen a Princes foster brother to ioyne to the Church and to Acts 13. 1. become a Teacher in meere loue to Religion Do they not rather scorne the Calling And yet to call these worldlings these fleshly liuers and these vaine-glorious spirits prophane irreligious louers of pleasures more then louers of God Oh how would they take on How enraged would they be so they loue to be held religious or not to be without Religion and yet in works deny God Titus 1. 16. being abominable and disobedient vnto euery good work reprobate as the Apostle speaketh Verse 11. And now my daughter feare not I will doe to thee all thou requirest for all the Citie of my people doth know that thou art a vertuous woman BOaz gaue her before due commendation here is now his consolation and comforting of her first by a dehortation willing her not to feare then by a faithfull promise to satisfie her request yeelding a reason of the same And now my daughter Boaz still vseth this terme both for that he loued her and desired to comfort her We may here see in Boaz that a louing and mercifull heart is not rough in tearmes as an vnlouing and mercilesse Nabal is This we may see to bee so betweene louing Parents and children Gen. 22. 7 8. in Abraham and Isaac betweene kind married couples as in Isaac and Rebecca Elkanah and 1. Sam. 1. 8. Hannah and betweene louing friends and godly disposed as in Elizabeth and Marie S. Paul Luke 1. 43. and other Christians or Labourers with him in the Gospell and also in Eli and Samuel for louing natures whether they bee high and honourable speaking to meane persons as Boaz to Ruth heere or old and in authoritie to such as bee young as Eli to Samuel or such as sit in iudgement 1. Sam. 3. 16. speaking to Malefactors as Ioshua to Achan Ios 7. 19. or a Master vnto his seruants as Iob to his or one Iob 31. 13. Chap. 2. 8. giuing an almes to the poore as Boaz to Ruth it is all one they are not rough nor churlish for they be neither proud nor impatient And therfore if we would be held louing and mercifull let vs vse louing and kind speeches Note againe that louing and kind speeches of great and rich persons Chap. 2. 13. are comfortable vnto the poore as Ruth before confesseth and therefore Boaz doth heere vse them to cheere vp the spirit of this poore woman for kind words witnesse a kind heart if the speakers be not dissemblers Now the apprehension of hearty loue in the mighty gladdeth much the heart of such as be poore and in a low estate Let therfore the mighty and rich learne to shew forth kindnesse and to speake louingly By it Dauid so speaking to Amasa passing by his fault with Absalom bowed the heart of the Tribe of Iudah 2. Sam. 19. 13 14. as one man How did Absalom win the hearts of the people was it not by louing speeches and courteous behauiour which bee of an attractiue vertue to gaine
hope of fauour when he thinkes his friend downe the wind and another like to arise such false and faithlesse hearts may now be found more than enow who also will expose their friend into any danger or losse so they may get or saue thereby Let men therefore learne soundly to try before they too hastily trust the pretended rather then truely intended loue in these dayes for now is falsehood in friendship for that commonly euery man loueth another for himselfe onely as experience sheweth for otherwise true friends will be as Ionathan who valued nothing of a Kingdome for his friend Dauids sake they will be like Hushai in aduising for Dauids welfare as Barzillai in relieuing him in distresse and in shewing him kindnesse when most were against him as Abishai in exposing himselfe into imminent danger for his safetie What friends can be found like the Heathen Mariners to Ionah who in a tempest stroue with all their powers to saue him with danger of all their liues or like the Nurse of Mauricius the Emperours child who offered her owne to be slaine by that bloudie Phocas to preserue her foster childs life the sonne of the Emperour Rare examples worthy imitation but not to be paralelled in these dayes But to returne to Boaz it may be asked Why he would suffer her to be within alone in the floore all night I answer his care of her safetie for hee would rather admit of an inconuenience to himselfe then the danger of a mischiefe to her knowing the wickednesse of the times then Againe it may be he felt in himselfe strength by Gods grace and also a resolution to withstand the temptation because he was a man of yeeres though yet some old are wanton enough because he was a iust man as it is said of Mat. 1. Ioseph the husband of Mary and would preserue right to his neighbour And thirdly for that he had an honest and true intent to marry her if so hee might and therefore hee would not offer her dishonesty though many of vnbridled affections make such oportunities ready motiues to themselues of abasing themselues one with another because forsooth they mind to marry Of which euill in this Booke elsewhere I haue spoken See Verse 14. And it shall be in the morning So Boaz though hee deferred it yet it was but a very little while hee would not long as Naomi saith after delay Verse 18. the matter for a wise man will not bee ouer-hastie yet will hee not neglect but hasten the businesse which hee taketh in hand For the one is the property of Prou. 14. 15. a foole but the other of a man of vnderstanding if so be the matter doe require haste for there be two extremes in businesses to be auoided the one is too great haste where need is not and this is rashnesse punished in good Iosias and in 2. Chro. 35. 22. Numb 14. 40. the heady Israelites the other is too great remisnesse and slackenesse when the matter requireth haste which was Amasa his fault And therefore 2. Sam. 20. 5. the matter is to be considered of and thereby wee may iudge when to make haste and when to take more time and deliberation for that is not rashly attempted which is first vndertaken with good aduice though with speed executed Secondly done seasonably as the circumstances of the time place and persons require Thirdly whē it is done by our calling warrantably When a man faileth in these though hee take time enough hee is but a rash Aduenturer That if hee will performe to thee the part of a kinsman That is if hee will marry thee and raise vp the name of the dead for he is before me by right to take or refuse thee so as if he will haue thee thou canst not refuse him then take him and so an end hereof betweene vs. Though it appeareth many wayes that Boaz had an earnest affection to Ruth yet would hee not wrong the kinsman if hee would haue her for a good and a iust man euen in what hee desires will not wrong another because the Law of righteousnes bindeth Ier. 22. 3. him to iust dealing of which hee maketh conscience So requireth the Law of loue which possesseth his heart which is to loue another as himselfe Matth. 22. 37. Mat. 7. 12. and to doe as he would be done vnto And thus should euery man learne to doe and not to withhold any good from the owner thereof and Prou. 3. 27. to whom it is due In this kind owe nothing to any man neither wrong any for God is an Auenger 1. Thes 4. 6. of all such things Here then come iustly to be reproued such as make no conscience of wronging others of which sort are all these First Theeues and Robbers against which the Prophet and Apostle Zach. 5. 1. Cor. 6. 10. speaketh 2. Partakers with such by counsell command consent prouoking flattery concealing receyuing defending or if it be in our power by not punishing such for such be wicked Psal 50. 18. persons such do hate their owne soules Thirdly fraudulēt persons of which there be these first 1. Thes 4. 6. Leuit. 19. 13. 25. 27. such as pretend law to doe wrong as the Iudge in giuing wrong sentence for by-respects who by the Prophet are called theeues So Lawyers in Esai 1. 23. craftie pleading to ouerthrow iustice and innocencie the Sheriffes in panelling partiall Iuries to pleasure men and all such as be false witnesses or procure their vniust cause to passe by giuing bribes To these may be added deceitfull buyers Prou. 20. 14. Deut. 25. 13 16. sellers in praising or dispraising ouermuch for aduantage in counterfeit wares in false weights and measures So likewise those Villaines counterfeit Bankrupts damnable Theeues Cony-Catchers cheating Gamesters and Gnathonicall Knaues who soothe flatter to gaine by others simplicity and folly Fourthly and lastly such as withhold goods from the owners and will not Leuit. 6. 1. make restitution as in conscience they are bound for so God commandeth and promiseth Ezech. 18. 7 12. mercy to them that restore and threatneth the punishment for not restoring It is a Rule of equitie and iustice that requireth it which is to giue euery one his owne and the Law of nature to doe as wee would be done vnto Yea we haue the practice of the godly to moue vs the sonnes of Iacob Zacheus and Samuel offer it If they had Gen. 43. 21. Luke 19. 8. 1. Sam. 12. 3. St. Aug. in Epi. ad Mac. Danaeus in Eth. lib. 2. cap. 15. Perkins in the pract of Rep. Prou. 3. 28. Mat. 5. 23. Leuit. 6. 5. Ioseph antiq lib. 4. cap. 8. done wrong to any Lastly this is the iudgement of the godly Learned that restitution should be made affirming the sinne not to be remitted except the thing taken away be restored and also that Repentance is not sound
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
the vertuous and godly young woman and widow a Heathen and Idolater by her countrey and birth but by the Lords call a gracious Saint at length a mother in Israel and one of whom Christ came The titles of the Bookes of holy Writ shew either the principall matter thereof as Genesis Exodus Leuiticus Numbers Psalmes Prouerbs and many other or who were the Pen-men as the Bookes of Samuel Esdras or what person chiefely is there spoken of as Iob Ester Nehemiah and Ruth here who though but a woman and of that weake sexe yet being truly religious see how the Lord doth her honour to all posterities a singular incouragement vnto vertue and godlinesse Who penned this is not certaine but certaine it is by the Genealogie Chap. 4. 18 22. that the Scribe liued in Dauids time and therefore is it held to be Samuels by some But it is not necessary euer to know the Penners of euery booke of Scripture especially of Historicall and Dogmaticall whose truth and authority depend not vpon the writer or speaker as Propheticall bookes doe but vpon the veritie of the things spoken and written The Scribes name is concealed the Lords pleasure was not to haue it mentioned and therefore after hidden things wee will not make further enquirie especially in a matter of no more moment The booke is diuided into foure Chapters being as it were the parts of the booke the first sheweth Ruths iournying to Iudah with the occasions thereto and causes thereof the second her entertainement and her carriage and paines there the third her contract with Boaz a Noble man of Bethlehem and how it was procured and the fourth her solemne marriage with the ioyfull issue thereof CHAP. I. THis chapter telleth vs how Ruth came to Bethlehem who being marryed to a mans sonne of Iudah in her owne countrey for the grace of Religion in her heart and the loue shee bare to her mother in law after the death of her husband and father in law forsooke her people countrey and idolatrie and went into the Land of Iudah to dwell with Gods people and came thither with her mother in law in the beginning of Barley haruest Verse 1. And it came to passe in the dayes when the Iudges ruled that there was a famine in the Land and a certaine man of Bethlehem Iudah went to soiourne in the Countrey of Moab he and his wife and his two sonnes THis verse is an entrance into the Story and is the description of a iourney and therein note when vpon what occasion from whence whither and who tooke it in hand and with what company he finished it And it came to passe To wit by the hand and prouidence of God Thus he beginneth this History to note a speciall hand of God in all this businesse beyond mans purpose and thought in bringing a famine and in Elimelechs going into Moab to take a wife for his sonne euen this Ruth to make her a mother in Israel and therefore are we diligently to marke the prouidence of God in reading this Storie In the dayes when the Iudges ruled This telleth vs when this happened In historicall narrations the time with other circumstances are set downe for more credit to the Story Iudg. 1. 1. 2. Sam. 1. 1. 1. King 1. 1. As in humane Stories this is obserued so here in Diuine Thus God in mercy descendeth to vs for the better confirmation of our weake faith for which hee is to be praised We may note out of these words I. That the Israelites were euer vnder gouernement vnder Moses Ioshua the Iudges and then Kings this was needefull to preuent disorder and confusion of State when men are not vnder rule and gouernement for then will euery one doe what he listeth Iudg. 18. and 20. Which condemneth Anarchie and all loose liberty destruction to Church and Common-wealth II. That their gouernement was first by Iudges Iosephus in Antiq lib. 4. cap. 8. de Aristocratia that they might see the Lords extraordinarie hand in this gouerning of them 1. Sam. 8. 6 7. and that they might not bee as other Nations 1. Sam. 8. 5. nor in bondage 1. Sam. 8. 9 18. These Iudges were raised vp for the most part extraordinarily to shew more fully the Lords care of his people they were worthy and excellent men not all of the same Tribe and Family but sometime of one then of another they ruled not by tyranny or the aduice of man but by the counsell and guidance of God They loaded not the people with heauie burthens to mainetaine great State In their daies they sought the welfare of the people the glory of God not their owne wills and pleasures to rule after their owne lusts They would not raigne themselues but the Iudg. 8. 23. Lord as Gideon said should raigne ouer the people Thus happily did the Lord prouide for his people till they did shake off his yoake and brought themselues into bondage for so it falleth out if men like not of Gods choyce he leaueth them to their owne of which they shall bee sure to repent III. That such as be set ouer a people are to rule them but yet in iudgement for the Hebrew word translated Ruled is Iudged and Rulers were to iudge 1. Sam. 7. 15. And this must they doe euen labour wisely to rule and gouerne in iudgement They are to rule to maintaine their authority which else will lie through contempt in the dust and they must doe it in iudgement that equitie may be vpheld and nothing be done rashly partially and to the hurt of innocencie That there was a famine This might happen many waies by the incursion of Forraine enemies by ciuill warres among themselues or by restraint of seasonable showres from heauen howsoeuer it came sinne was the cause thereof for wee may reade in the time of these Iudges howsoeuer they themselues did valiantly and right worthily in Israel yet the people would run into many mischiefes so as we by searching may find these euils among them A toleration of Idolaters and publike Monuments of Idolatrie Iud. 1. 21 27 29 30. and 3. 5. and 2. 2. contrary to Gods expresse Commandement by the hand of Moses They fell themselues vnto idolatry Ch. 2. 11 12 13 17. and 8. 27. for but tolerate it in others first then we like it at length in our selues as many examples witnesse They would defend it and that with bloodshed Chap. 6. 30. for Idolaters are of a murtherous disposition as their god-Deuill is whome they worship as Manasses Ioash Iehoram and other Kings doe manifestly declare and as wee haue experimentally found at the hands of Papists See heere a toleration first then an approbation then an open defence of an idolatrous worship and when this is once on foote what darkenesse doth not ouerspread They did what themselues listed Chap. 17. 6. and 18. 1. and 21. 25. They fell to adultery and filthy Sodomitry Chap. 19. Thus they forgot the Lords
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
friend nor kinsman nor the nighest of blood they can weepe for are very vnnaturall and worse then bruite beasts which bleate and loow for their own kinde so also they which can perhaps weepe for the world for departure of friends for losse of parents children husband or wise yet not for sin not for Gods dishonor not for the affliction of Ioseph not for want of the Word and the taking away of the righteous are worldlings are destitute of diuine grace of the true loue of God and goodnesse for men can and will mourne for such things as be euer neere and deare vnto them and which they indeede take to heart And Orpha kissed her mother in law As Naomi did by this act in verse 9. take her farewell of Orpha with Ruth so now Orpha departing thus taketh leaue of her She wept in loue and kissed her in token of loue and as loth to depart yet voluntarily leaueth her because shee perceiued by Naomi her words that she could not receiue worldly contentment if shee should goe with her So here were signes of loue onely but not the truth of it It is easie to make signes of loue but not to shew the true fruits of loue These be chargeable the other cost nothing therefore they are afforded very cheape and where onely outward signes of loue be and not a hearty vnion there worldly losses or the feare of such losses or not the hope to gaine the things of this life will soone separate such friends as wee see in this woman Note further I. That worldly respects are great hinderances in the course of Godlinesse the world keepeth from the entertaining of the Truth Mat. 22. 5. It hindereth in the receiuing of it Mat. 13. It pulleth men from it which haue somewhat gone forward in it as wee may see here in Orpha in Iehu Iudas Demas and Henry the 4. the last King of France and this commeth from the exceeding loue of it and our chiefest care for the body and the things of this life But let vs take heede of this world for such as loue it the loue of God 1. Iohn 2. 15. the Father is not in them many for loue of the world forsaking Religion haue felt the wo thereof and haue lost that which they loued Remember Iudas he had the money but what was hee the better it did not comfort him neither did it continue with him neither he long in the world And yet wretched Caitifes that wee be like Gadarens we will lose Christ rather then our swine and with Eue lose Paradise for an Apple II. That an vnsound heart may for a time make a faire shew in the way to Canaan but yet turne backe at the last as Orpha doth here and as we may see in Iehu Iudas Demas Hymeneus Alexander Philetus and many other in all ages falling backe from the Truth which they indeed did neuer soundly loue and yet will such make so faire an entrance And this is by reason first of certaine general motions of Religion which maketh them in generall to approue of the same againe the generall esteeme of the very name of Religion all holding this that it is a good thing to bee religious and that none can find fault with a man for that Further the working of the Word mouing the heart in some sort to intertaine it and lastly the desire of praise and good esteeme with men These will make hollow hearts to set on a while to heauenward but shall not bee able to enter Therefore we are not easily to entertaine men for sincere because they haue made and doe make faire shewes in Religion for a time seeing they may be vnsound and after fall away And this should make vs to examine our owne hearts lest secret hypocrisie lurke therein and it breake out at the length to our shame III. That such as want soundnesse towards God for Religion may yet haue otherwise commendable parts in them For Orpha is commended for a kind wife as well as Ruth by Naomi and for a kind daughter in law verse 8. and shee shewed good humanity â—â— going on the way with her mother in law yeâ—â— good natural affection in weeping so at parting What shall I speake of Ioahs valiant and hardy spirit of the great vvisedome of Achitophel in all worldly affaires and of morall men among the Heathen Many which had no part nor portion in Christ haue done vvorthily in the things praise-vvorthy among men by a restrained nature by the povver of conscience from the law of nature vvritten in their hearts and by the common gifts of the Spirit And therfore not to iudge our selues or others soundly religious and regenerate by Gods Spirit for our coÌ„mendations in meere moral vertues or common gifts of the Spirit for the Heathen haue surpassed many true Christian hearts herein many by a meere ciuill education and orderly bringing vp in the lavvdable fashions of men and good carriage of themselues as men among men attaine to great commendations in and for their courtesie affability discretion many qualities in learning and Arts which they affect for praise with men for their priuate profit for aduancement in the world and not that they doe good things for goodnesse sake from the power of grace and godlinesse in their hearts which was as yet neuer ingrafted in them as appeareth by their little knowledge in the Word of God by their demeaning of themselues like Statists indifferently betweene two religions by neglecting the examination of their wayes by the Word but keeping company with all sorts alike so farre as worldly disgrace come noâ— hereby by neuer caring for the growth of Religion in themselues or in others to make the least opposition for it against the common streame By all which and by many good things wanting in them as a holy zeale feruency in prayer the loue of the truth for the truths sake such as loue it delight in meditating of Gods Word and conferring thereof sorrow for the afflictions of Gods people and ioy in the ouerthrow of the enemies thereof which graces meere moralists are quite destitute of wee may see that the life of Religion and that heauenly light of true grace is not ingrafted in them which is more worth than all the rest which yet are commendable but these ought chiefely to be our praises and yet not leaue the other vndone for the one makes a man but the other a Christian and these together I meane good carriage and ciuill behauiour Learning Arts and other good qualities make an excellent Christian man But Ruth claue vnto her Though Orpha gaue occasion for Ruth to fall off from Naomi yet her example moued not A well-grounded affection is not remoued by the inconstancy of others Ioh. 6. 68. for true loue is fixed vpon the thing beloued and is not tyed to any by-respects Their loue then is to be reproued who fall off for company their affections were neuer well
settled but Ruths loue was most firme her person was as it were glewed vnto Naomi as the force of the Hebrew word is to be knit as man and wife inseparably So the word is vsed Gen. 2. 24. Mat. 19. 5. Thus should the loue of Gods people bee one to another hearty and constant Verse 15. And shee said Behold thy sister in law is gone backe vnto her people and vnto her gods returne thou after thy sister in law THis is Naomi her last triall of Ruth and these words shew plainely all was to trie her because she telleth Ruth of Orphaes going backe not onely to her people but also to her gods which Naomi a good woman could not but hate and could not so ill respect Ruth and shew so great coldnesse in Religion and honour of the true God as to disswade Ruth from the same God of truth to returne vnto Idols This verse is an exhortation pretended then but not intended with the motiue thereto propounded which was the Apostacy of Orpha shewing what shee was to Ruth and whither shee returned backe And she said Naomi vpon Orphaes departure for further triall of Ruth taketh her example and propoundeth the same to her for as she now saw Orphaes inconstancie for all her former resolution and teares so shee had hereby some cause to make further triall of Ruth this one time The falls of some may iustly bring others into the tryall though not wholy to doubt of their constancie as if none could be good because some are bad for some may fall from grace when other may through Gods mercy continue to the end Behold thy sister in law is gone backe These vvords shew as soone as Orpha had kissed her mother-in law shee went backe with whom or with what company is not mentioned of her sister in lavv Ruth shee taketh no leaue as supposing shee would come after for we commonly iudge others by our selues though wee be deceiued as Orpha was of Ruth In Orphaees leauing Naomi vpon such light reasons wee see that a feeble heart not truly settled with weake reasons of worldly wants is soone drawne from a right way of well-doing Silly vvere the reasons which Naomi vsed to put her to the proofe which sheweth that all her former words in verse 10. were but a floorish and were vttered more of a suddaine passion than out of any settled resolution yet this was not her onely weakenesse but shee left it to posteritie For wee may find her followers such as vpon light motions will soone turne from goodnesse which shew that they are not settled truly in their affections before they begin but lightly vndertake the way towards heauen as did Orpha to Canaan and as easily giue it ouer A misery to be bewailed and by a well-grounded resolution aforehand to bee preuented Againe in this that Naomi trieth Ruth with this her sisters example saying Behold shee is gone backe it teacheth that Examples of kindred friends and old acquaintance declining from goodnesse are trials of others to see whether they will abide and indeede no small inducements to pull others after them Adam was soone drawne by Eue Rehoboams heart was easily led after the aduice of his familiars the women of Iudah by their husbands easily fell to Idolatry which often is done vpon Ier. 44. 19. foolish affection to those whom they follow and not of iudgement sometime of feare to offend sometime in flatterie sometime through an ignorant perswasion that others doe well in that they doe especially if the example before them be of persons of place learning honour and great for outward estate for they fondly thinke that such cannot doe amisse Well seeing Examples are so forcible let them be wel examined before they be imitated be the persons whatsoeuer for precepts and not examples are rules to liue by very excellent persons haue often done amisse and gone out of the way and as for kindred and Luk. 10. 52 53. 14. 26. acquaintance wee are not to loue them before Religion which should make a diuision between them and vs if they take not the right way and make vs forsake them remembring that one day God will diuide acquaintances Math. 24. 40 41. Luke 17. 34. And if yet men will here stick to them in euill and not vvillingly separate themselues they shall then perish all together and too late vvilt thou then repent vvhich vvast led avvay vvith their company complaining of thy folly and curse the time that euer thou didst knovv them Vnto her people That is to the Moabites of whom shee was and among whom shee was borne Shee was going to Gods people but shee runeth backe to Idolaters because shee was of them there borne as I say and acquainted with them It is hard to forsake our natiue Countrey where we are borne and brought vp This may we see in Orpha and in the mixt company which came out of Egypt thither would they haue returned againe though there they had liued in bondage and this is first from a naturall instinct in euery one euen as the Heathen man witnesseth Againe there is Ouid. lib. 1. de Ponto Nescio qua natale solum dulcedine cunctos Ducit immemores non sinit esse sui better hope as is supposed in wants to be relieued among friends kindred and acquaintance in their owne countrey then elsewhere in a strange place And lastly the very thorow-acquaintance knowledge of the country the people their nature and conditions and their owne bringing vp there like vnto them is a great meanes to keepe the affection and heart towards the same But from this in case of Religion we must labour to weane our selues and follow Abraham Heb. 11. 8. and religious Proselytes Ittai and Vriah with many others yea and of later times blessed Exiles from their Natiue countryes for the Gospels sake considering that one day we must bid farewell to all the World And to her gods This is a check vnto Orpha in which Naomi doth closely shew vnto Ruth her sisters misery in going backe which was to worship Idols and Deuils with the people of her countrey seeing shee now had none to keepe her backe from the same Hence note briefely I. That to leaue Gods people to goe to dwell among Idolaters is euen to become an Idolater For the loue of Idolaters will bring to the loue of their Idols see it in Salomon and in Iehoram Iehosaphats sonne for such haue dayly prouocations to that which indeed they be of their owne natures prone vnto and therefore the Lord did forbid his people to haue any fellowship with the Nations lest they should become Idolaters Therefore let vs not come among Idolaters if we would not be like them we may not presume of our owne strength nor thinke by our groūdednes in Religion to take our liberty to marry with them to dwell with them or long to trauell among them for we see dayly by experience the vanity
from Idolaters to the Church of God and was in loue with Naomi whom she would accompany thither and would not be intreated to forsake her no more would Elisha leaue Eliah The godly are like to Ahimaaz who would not be let for running to Dauid for indeed they set their hearts on the Lords wayes and haue a full resolution to doe well by Gods helpe and doe reioyce in the way of well-doing and finding therein comfort like Abrahams seruant will not be stayed but doe hasten home to their Heauenly Country This grace let vs labour for to haue a desire not to be hindred in a good course nor to be withdrawne from good purposes but stand fast in our honest resolutions which if indeed we doe then will we shew it will pray to God to further vs and to remoue all lets that may hinder we will check such as are against Mat. 16. 23. vs we will preuent all hinderances and betimes auoid the occasions which might draw vs backe as did Saint Paul we will withstand the Gal. 1. 15. letts as Paul also did and as Dauid did when he Act. 21. 13. had a mind to encounter Goliah his brethrens contempt of himself the Israelites feare of Goliah the words of Saul nor the Philistims greatnesse nor brags could hinder him he would follow his resolution so should we in all good things Or to turne from following after thee As if shee had said Vse no more words to hinder my honest intendement but goe on that I may follow thee let my sister in law goe to her people and gods too her example moueth me not one whit I will goe with thee to thy people and to thy God I haue tasted by thee of true Religion the power whereof and thy vertues so bind me as I can leaue all countrey kindred friends and old acquaintance to follow thee my mother See here I. How Religion and grace maketh such as be of seuerall nations to loue one another to loue forrainers being religious better then friends kindred and old acquaintance not religious Ruth is in loue with Naomi a Iew and esteemeth not of Orpha her countrey woman for indeed Religion maketh a more sure coniunction in a more blessed kindred then nature hauing God for our Father the Church for our Mother the Saints for our Brethren the Spirit of God for the bond of our vnion which maketh vs to desire to liue and die together Labour for this loue the loue of the brethren before naturall loue of friends not religious for this is a true signe of our eternall saluation and that we 1. Iohn 3. be translated from death to life II. A heart truely in loue with the godly will not easily be remoued to forsake them by the falling away of others as we may see by this example By Ionathans cleauing to Dauid and the Disciples continuing Iohn 6. with Christ though others forsooke him And this is because their loue is well grounded for they know the godly to be in their persons honorable how basely soeuer the slaues of Satan esteeme of them they know them to be Kings and Priests vnto God They discerne of their graces and are in loue with them for the same yea they hauing the same Spirit doe by the force thereof knit themselues to them and doe know Psal 37. 37. that their end is happinesse whatsoeuer their present estate be in this vale of miserie Let vs cleaue then to these though others doe fall away and that we may so doe let vs not take offence at their weakenesses and frailties but consider of their loue with God of their excellent graces and how that holy Spirit of God dwelleth in them that they be such as be Coheires with Christ and shall reigne with him in glory For whither thou goest I will goe and where thou lodgest I will lodge This is the reason of Ruths request to Naomi from her resolution which is not to forsake her company but to goe with her and to lodge with her wheresoeuer shee shall lodge this is her resolution which made her continue with Ruth and not start backe Whence note That the putting on of a strong resolution will make one withstand all oppositions and hinderances which may lie in the way to be lets from well-doing This made Michaiah to doe faithfully the Lords message 2. Kin. 22. This made S. Paul to go on to Ierusalem without daunt of Spirit Acts 20. 24. with 21. 31. for a grounded resolution is such a settling of thy heart as it cannot easily be remoued Let vs therefore put on this resolution in making an onset to goodnesse and in euery good action seeing there may be many hinderances in the way and to doe this that our hearts start not backe wee must make our resolution strong by these things wee must see that the thing wee take in hand be good lawfull then whether lawfull to vs and what calling we haue thereto thirdly to weigh the circumstances of time and place so that it may bee done seasonably and fitly This is prudence which will much commend the deede Fourthly note with our selues the end Gods glory publike good discharge of our duety and beware of sinister respects Lastly forecast all rubbes which may happen in the way for such foresight fore-warneth and hee which is fore-warned is halfe armed and will not repent with an Had I wist neither will be moued with such lets Acts 20. 24. Note againe from hence that Ruth excepteth not against any condition which may befall Naomi but will goe with her and take such part as shee taketh whether the lodging be good or bad whether the place be comfortable or otherwise whither Naomi shall goe Which example telleth vs that such as truly loue the godly both can and will giue themselues to them to accompany them in euery estate not onely in prosperity but in aduersitie as did Moses because they know that God is with them Zach. 8. 23. they account themselues one and are of one heart hauing giuen themselues to the Lord they cannot but giue themselues to his people 2. Cor. 8. 5. And therefore if wee doe loue the godly keepe them company and forsake them not in their aduersity Thy people shall bee my people Shee loueth a good woman her mother in law Naomi and thereby giueth her selfe to the loue of all Gods people for they that loue one godly person for godlinesse sake cannot but affect all the Lords flocke for there is the like reason to all as to one in that respect and the same Spirit that vniteth the heart of one godly person to another vniteth the same to all the rest as being together members of Christs mysticall body This may trie our true loue to euery godly person by our true loue vpon the some ground to all the rest for else that particular loue will not be found to be other then sinister Dauids delight was not in one
buriall was a duty performed to the dead then as now and therefore shee speaketh of it as hoping that it would be performed to them as mē alwaies haue done one for another successiuely Abraham for Sarah Isaac and Ismael for Abraham their father so Esau and Iacob for Isaac Yea wee reade how God himselfe buryed Moses and with what solemnities burials were performed wee may see by the embalming of Iacob and his carrying into Canaan with such troups and the mourning there made for him diuers daies The godly would not neglect this to Iohn Baptist beheaded to Christ crucified and to Steuen stoned It is humanity it is an honest and good respect vnto the dead and done by beleeuers also in the hope of the resurrection It was esteemed a mercy to be buried and the contrary was threatned as a punishment as wee may see in 1. King 13. 14. 2. King 9. 22. and 22. 20. Deut. 28. 26. Ier. 18. Yet we must know that a Diues may be buried with pompe and yet go to hel and a poore Lazarus be exalted to heauen yea many Saints and Martyrs drowned torne of beasts and burnt to ashes yet receiued the crowne of glory which I speake to shew that although the godly should want buriall yet that hindeteth not their happinesse II. We may see hence that the godly and louing friends haue an affection to bee buried together Iacob would lye where Abraham was buryed the old 2. Sam. 19. 37. 1. King 13. 31. Prophet would haue his bones laid by the other Prophet And it was in former times an honour to bee buryed in the Sepulchre of their fathers And therefore the louing affection of such is not to be blamed as altogether idle foolish which desire to be buryed by their beloued friends especially if they were godly and vertuous The Lord doe so to me and more also When Ruth saw Naomi so earnest to haue her to returne backe as shee thought for her better satisfaction and assurance shee thus breaketh forth into this speech ascertaining her that her words came frō a true affection a and constant resolution of her heart This is a forme of an oath among the Hebrewes for so it is said that Salomon swore 1. Ki. 2. 23. And thus swore Saul 1. Sam. 14. 44. Ionathan 1. Sam. 20. 13. Abner 2. Sā 3. 9. Dauid 2. Sam. 19. 13. but it is not a bare oath but an execration withall 1. Sā 3. 17. Yet is not the curse particularly named but left vnto God Hence we learne I. That it is lawfull to take an oath Heb. 6. 13. Reue. 10. 6. it is warranted Deut. 6. and a part of Gods worship which he will giue to none other it is necessary sometime to decide a controuersie as Exo. 22. 11. and to giue satisfaction and assurance to the mind of others in great and necessary matters which otherwise would not bee credited as here Therefore the Anabaptists erre which hold it altogether vnlawfull for it is lawfull to sweare being thereto called before a Magistrate so Abraham made his seruant to sweare Gen. 24. and Asa made his subiects to take an oath 2. Chro. 15. so Ezra Chap. 10. and Nehemiah Chap. 13. It is lawfull to sweare for confirmation of a truth in weightie matters one to another as the spies swore to Rahab Dauid and Ionathan one to another Dauid to Bethsheba Ruth here to Naomi and Saint Paul did often call God to witnesse for the glory of God and the furtherance of the Gospell We may therefore lawfully take an oath so it be in truth not a lye not with an equiuocation or mentall reseruation to deceiue in righteousnesse that the matter be iust and in iudgement knowing well the thing and vpon mature deliberation and settled perswasion of the truth Beware of common and vsuall swearing the custome thereof maketh it worse and proclaimeth the man to be vnreformed in his heart yea though the thing be true which he sweareth A man should be so honest and his word in such esteeme as his oath should not neede in ordinary matters And as we must take heede of common swearing so when we are to sweare let it bee in truth righteousnesse and iudgement take heede of periury which God wil reuenge Ezech. 5. Yea he sweareth to reuenge it Ezech. 17. 16 19. II. That the godly when they sweare they sweare by God if they doe otherwise it is their fault When the Angel sware Reu. 10. 6. it was by God so was the oath of Dauid Ionathan and others we are taught by God himselfe to sweare by himselfe Heb. 6. and this will giue satisfaction for that God can beare witnesse and the calling of him to witnesse worketh a credit in the party to whom another doth sweare such is the reuerence of Gods name in mens hearts Hee can reuenge periury and it is his will that wee should sweare onely by him Deut. 4. 10. Exo. 23. We are not therefore to sweare by false gods as did Iezabel by her gods 1. King 19. Ios 23. 7. Psal 16. 4. Zeph. 1. 5. nor by them that are no Gods Ier. 5. 7. Amos 8. 14. nor by the creatures Mat. 5. 35 36. for such swearers take Gods honour from him and make these things by which they sweare Idols they breake the Lords Commandement and prouoke Gods wrath against them Ruth a new Conuert would not sweare by the Idols of her countrey for if shee had it would not haue satisfied Naomi and she had shewed that she had not beene conuerted to the true God whereas now shee declared that shee worshipped the true God III. That euery oath is with an execration either vnderstood or expressed as here in generall tearmes else where they are conioyned Neh. 10. 29. for an oath is a calling of God to witnesse in a matter so as to blesse him if he speake truth or to plague him if hee speake the contrary This should make men take heede how they do sweare lest they bring a curse vpon themselues as did Zedekiah and Vladislaus King of Hungarie and Rodolphus D. of Sueuia when he rebelled against Henry the Emperour his Lord and master by the instigation of Pope Gregory the seuenth IV. That in imprecations and formes of cursing it is best to passe ouer with silence the special kind of the iudgement and not to name it but to leaue that to God as Ruth doth here and Salomon 1. King 2. 23. 1. Sam. 14. 44. 20. 3. and 3. 17. 2. Sam. 3. 9. Saul Ionathan Abner Eli others and not to say as now many will I pray God I may neuer stirre That I may be hanged That this bread and drink may neuer goe thorow me That I may be damned That the Deuill may fetch mee and a thousand of such fearefull wishes too boldly vttered from a presumptuous spirit not fearing the terrour of God especially when wee doe consider what dreadfull examples there haue beene of this
a name like their nature they can be content to be Vsurers but not so to be called they can liue as Misers but will not so be accounted the denomination from their sinnefull practices is worse to them then the sinnes which they doe commit for that they more are touched with the shame of the euill before men then with the offence thereby committed against God Here it may be demanded Whether any may be called by any other name then formerly they haue beene called by We see here that Naomi would be called Marah Iacob was after called Israel Abram Abraham Sarah Sarai and many such instances in Scripture as Saul called after Paul Ioseph called Barsabas Act. 1. 23. which may be to expresse some grace in them for which they be praise-worthy as Iacob being called Israel because he wrastled and preuailed with God so Ioses called Barnabas the sonne of Act. 4. 36. consolation for his rare loue to the Church and for giuing such an example thereof to the Apostles Simon must be called Peter for his constancie So to expresse some notorious euill on the other Act. 13. 6 8. Ier. 20. 3. side Bariesus was called Elymas and Pashur must be named Magor-Missabib And we see by ancient practice for greater honour men were called As with the Romanes Cato Censorinus Scipio africanus Aenilius Macedonicus Antoninus Pius c. by other names then from their fathers families which they purchased as a title of their honour for the reward of vertue to encourage men to noble atchiuements worthy of honour being by others put vpon them for the praise of their vertues without flatterie and vaineglory and some names also were inuented for disgrace of vice in such as deserued the same but they also without scorne derision malice and euill will to the party otherwise then to beate him out from his sinne which may not be for such sinne as he committeth of infirmitie but for open and notorious enormities and from which he will not be hardly reclaymed without some note of infamy For the Almighty hath dealt very bitterly with me The reason why shee would be called Marah because of her bitter affliction which the Lord Almighty hath laid vpon her Whence we may learne these lessons I. That the Lord is Almighty Gen. 17. 1. for he can doe what he will in heauen and in earth Psa 115. 3. This should worke confidence in his Word for what he saith he will doe he can doe his power can effect it This must make vs humble our selues vnder his mightie hand 1. Pet. 5. 6. he is able to destroy and cast into Hell Mat. 10. 28. By this let vs be encouraged to doe what he commandeth for he can beare vs out in it and can supply our wants 2. Cor. 9. 7 8. Hence may we gather comfort against all that rise vp against vs for the Lords cause for he is greater then all Iohn 10. 29. And we may to conclude learne to hope well of others though they haue long gone astray for God is able to saue them Rom. 11. 23. II. That the Almighty can alter an estate into the cleane contrarie as Naomi into Marah mirth into mourning sweet into sowre honor into dishonor and contrarily heauinesse into ioy disgrace into high esteeme and so forth as we may see in Iobs downefall and also raising vp againe in Hamans honour into extreme contempt in Mordecaiâ—s base estate into great dignitie so in Iosephs exaltation likewise and in many others for euery mans estate is in the Lords hand to alter it at his will 1. SaÌ„ 2. 7 8. Let none be proud in their prosperity for God can cast theÌ„ downe See it in Haman Nebuchadnezer Balthasar and Herod whom God made spectacles of his displeasure for abusing their prosperitie as we haue examples of late among our selues And as prosperity should not make vs proud because God can cast vs downe so aduersity should not make vs despaire because God can raise vs vp as he did Iob Ioseph and Mordecai III. That the godly feele a bitter taste in their afflictioÌ„s they are distastfull vnto theÌ„ for no affliction 1. Pet. 1. 7. Heb. 12. 11. is ioyous for the present which maketh infirmities appeare in the best in time of their troubles as we may see in Iob Ieremie Hannah For none Ier. 20. 12 14 15. 1. Sam. 1. euen of the Saints of God are perfit in faith loue patience other vertues which might make vs endure afflictions quietly And therefore we are not to maruell when we heare words of impatiencie come from weake men nor sit downe and censure them but to iudge charitably though they cannot beare afflictions altogether with chearefulnesse quietly and without strugling For though the Spirit be willing yet flesh and bloud are weake and euen the best manifest their weakenesse and the bitter taste which they haue of affliction Verse 21. I went out full and the Lord hath brought me home againe empty Why then call ye me Naomi seeing the Lord hath testified against me and the Almighty hath afflicted me NAOMI goeth on in her speech to the people so speaking of her as is before noted first shewing how the Lord had dealt bitterly with her and then why they should not call her Naomi for that the Lord had testified against her and afflicted her thus shee complaineth and amplifieth the same by contraries I went out full Shee here speaketh of her former estate when shee went from among Gods people The word is taken from a full vessell and this is to be vnderstood of her outward estate in which shee felt no want no more then there is want in a full vessel for shee had an husband and two sonnes and no doubt other things sufficient for the words imply shee went not for want but for feare of want If the words be vnderstood of her fulnesse in her husband and children it noteth that a good woman feeleth no want while she hath a louing husband and obedient children for she taketh such contentment in them as shee cannot feele want neither will such an husband and children see her to want When women are thus happy let them blesse God for their full estate If the words be vnderstood of fulnesse for outward things withall and yet could not abyde at home wee may learne that in present fulnesse and plenty Eccles 4. 8. there may want contentment either through a greedy desire which neuer hath enough or through a distrustfull heart fearing to want with which these were so troubled as it made theÌ„ leaue Gods people for sauing of their goods and to goe among heathen Idolaters For whither will not distrust of God and loue of riches leade men They erre therefore which being in a poore estate thinke contentment to be found in riches and fullnesse of these earthly things when Salomon Eccles 5. 10. telleth vs the contrarie and daily experience from the Rich
leaue to drinke It may seeme a very small kindnesse to vouchsafe her libertie to drinke of the water but we must know that it was common drinke for the best aswell as the worst Saul drunke 1. Sam. 26 11. Iudg. 4. Gen. 21. 14. and 24. water Sisera called for water Abraham gaue a bottle to Hagar for Ishmael his sonne and his seruant drank water at Rebeccaes hand It was not easie neither to come by in such an hot and high countrie water was not euery where so plentifull as appeareth by the strife of Abimelechs and Gen. 26. 19 20. and 21. Isaaks seruants by Hagars lamenting for want of water by the Miracle wrought for Samson Iudg. 15. for the countrie was hot and the waters aboue the earth soone dried vp the springs were hard to be found and wells were very deepe so as this was a very good fauour of Boaz to Ruth Ioh. 4. and Ruth we see in the next verse tooke it to be a great kindnesse and was very thankfull in all humilitie By this we see that a worke of mercy and loue may be shewed in a small matter as in a cup Mat. 10. 42. of cold water sometime which shal not lose the reward for it is mercie to supply the want of others for an heartie compassion how little soeuer the thing be This may teach men to bee thankfull for supply of their want though the matter be but little and not to thinke mercie and kindnesse to consist in great gifts and good turnes to be done in things of weight onely Verse 10. Then she fell on her face and bowed her selfe to the ground and said vnto him Why haue I found grace in thine eyes that thou shouldest take knowledge of me seeing I am a stranger RVths thankfulnesse to Boaz set out by action and speech the action was a most humble and lowly gesture the speech was an acknowledgement of fauour with admiration with a reason thereof for that she was a woman of another nation Then she fell on her face and bowed her selfe to the ground Thus Ruth beginneth to shew her thankfulnesse in a most respectiue fashion which commendeth to vs her good manners to so great a person This manner of behauiour was much vsed in those Easterne parts as we may see in Iacob to Esau Abraham to the Hittites Dauid to Ionathan Gen. 33. 3. and 23. 7. 12. 1. Sam. 20. 41. Matth. 18. 26. Abigail to Dauid and the seruant to his Lord. The Scripture often noteth the ciuill gesture and comely behauiour of his Seruants as worthy imitation and as a iust reproofe to the rude and vnciuill But yet here is a caueat first to them which vse such outward courtesies that the same be done in humility of heart that it be not a foolish affection an apish imitation or meere courtly complementing being but all shadowes of humility and yet indeed nothing lesse as appeareth in the liuely colours and publike Ensignes of pride in such persons if they be obserued aright Then next that such as haue these reuerent gestures giuen them doe consider whether they deserue them for their place and person if they doe not receiue them not if they doe yet not to waxe proud in heart thereby It may bee some will here make some questions as first Whether it be lawfull to giue honour thus vnto man in such an adoring manner This is answered before for the holy Ghost recordeth it as commendable Secondly then what difference betweene this which is done to men and that which is done to God Almighty Surely in respect of the outward act no difference is there at all but of the minde which doth conceiue of God herein as God and so this outward humiliation becommeth diuine adoration and of man but as man worthy of reuerence and honour for his place his age and gifts and so the worship and reuerence done him is onely ciuill Thirdly some perhaps will aske Whether this may be giuen vnto wicked men Yes without doubt as we see Iacobs reuerence to profane Esau Dauids to wicked Saul and Abrahams bowing of himselfe to the idolatrous Hittites for men and their places are to be distinguished True it is that Elisha shewed little respect vnto Iehoram and Mordecai would doe no reuerence to proud Haman but these had no doubt some extraordinary warrant so to doe and are not therefore for ordinary imitation the reasons alleaged for Mordecai are knowne and therefore I will not trouble here the Reader with them because they bee but weake coniectures Why haue I found grace in thine eyes that thou shouldest take knowledge of me seeing I am a stranger This humble soule wondreth at his so great kindnesse though it was but to haue leaue to gleane and to drinke water out of the vessels She thought it strange that so great a personage should speake thus respectiuely to her that was but a stranger From hence may we obserue first that the vertuous and thankefull persons take most kindly such fauours as bee shewed them and doe wonder rather thereat then make light thereof though but in common and meane things especially if the fauours bee done with cheerefulnesse as this vertuous woman Ruth doth here for such doe looke into themselues and their vnworthinesse thinking with themselues what might rather withdraw mens affections from them than win them to them They also looke vp to God and doe behold him in the Giuer she being as Gods hand offering his mercies to them These things make them to bee very thankfull and to expresse it fully This example of thankfulnesse is to be imitated of euery one beholden vnto others and iustly reproueth the vngratefull of which there be these sorts First such as receiue fauours will not acknowledge them like the nine Lepers Secondly such as scornefully Luk. 17. 18. refuse kindnesses offered as they that will not be beholden vnto others because they thinke they can liue of themselues Thirdly which will not requite a good turne done them but rather churlishly reproach the partie as Nabal did Dauid Fourthly which will not helpe in need such as put their very liues in their hands for them and for others thus dealt the men of Sucoth with Gideon Fifthly which in prosperity forget their friends and what pleasure was done them in their Gen. 40. 23. aduersity as did Pharaoes Cup-bearer Sixtly Eccles 9. 15. which recompence euill for good as Ioash did to Iehoiada his sonne Hanun to Dauids Messengers 2. Sam. 10. 4. or which loue a man lesse because of his loue to them and so the Corinthians to Paul the more 2. Cor. 12. 15. he loued them the lesse was he beloued All these are ingratefull Now ingratitude is a foule sinne it is a stoppage to all fauours and drieth vp the affection of mens hearts and God punished it in 2. Chro. 24. 25. Iudge 9. 16 20 56 57. Ioash and reuenged it vpon the Sechemites and
vnderstand that there be degrees hereof as to beleeue there is a God against all the Atheists which deny this principle in nature II. That that which we beleeue to be God be the true God euen God by nature and none other and that he is not many but one God onely against all Idolaters and worshippers of false gods III. That hee be such a one as hee reuealeth himselfe in his Word and so conceiued of and no otherwise a Spirit True Iust Mercifull Almighty and so forth against all carnall conceits and fleshly apprehensions of God as is in the ignorant multitude the blind Papists our Aduersaries IV. That we haue sure confidence in him wholy relying vpon him and commending our selues so to his protection as vnto a safe place where we thinke to be sure and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recepit se in locum vbi sit tectus ab iniuria word in the originall is here vsed The knowledge hereof should make vs to examine our faith whether we thus trust in him and haue the sauing faith which maketh not ashamed Such a faith is First without hypocrisie being faith 1. Tim. 1. 5. Gal. 3. 14. Rom. 5. 1. Heb. 4. Ephe. 3. 12. vnfained Secondly It is accompanied with the Spirit of God Thirdly Where it is there is inward peace of conscience and freedome to draw nigh to God with boldnesse Fourthly It sheweth Act. 15. 9. 1. Tim. 1. 5. Gal. 5. 6. Iam. 2. 7. it selfe in a godly conuersation for the heart is purged and pure and a good conscience is ioyned with it it worketh also by loue and sheweth it selfe by workes and so causeth obedience to the good pleasure and will of God as we may see in Noah building the Arke and in Abraham offering Heb. 11. Act. 13. 48. 4. 32. vp Isaac Fifthly and lastly it maketh vs to reioyce in the meanes of saluation and to bee of one heart and soule with the Beleeuers and such as wee perceiue to feare God By all which our faith may be examined and by these may we know how little there is in men in these dayes where and when there is such hypocrisie so little true loue of the Word or of them that loue it and so much wickednesse and lewdnesse they make open proclamation that this grace of true sauing faith was neuer grafted in their hearts Verse 13. Then she said Let me find fauour in thy sight my Lord for thou hast comforted mee and for that thou hast spoken friendly vnto thine hand-maid though I be not like vnto one of thine hand-maidens RVTHS speech vnto Boaz acknowledging his fauour with great humility shewing what it wrought in her and the reason also thereof with a debasing of her selfe as inferior to his seruants Then shee said Let me find fauour in thy sight These words may be read two wayes either thus as here and then they shew Ruths desire of the countenance of his fauour For the poore doe not 1. Sam. 1. 18. 2. Sam. 16. 4. onely desire to get the rich mans good will but would gladly haue it continued And a thankefull mind seeketh the continuance of vndeserued fauours and not Hanuns part 2. Sam. 10. Or the words may be read thus I doe find fauour in thy sight And it is then as if shee had said It is enough that I a poore stranger find this fauour in thine eyes so are the words to be taken Gen. 33. 15. and so in 2. Sam. 16. 4. Shee did not expect so much at his hands and therefore knowing her selfe to haue deserued nothing at his hands shee rests very thankefull for this so great a kindnesse For where nothing is deserued and nothing owing there to finde speciall fauour deserueth great thankes Which heere shee acknowledgeth and in the like case so must we The choise of the reading I leaue to mens will either may stand and the Learned in the tongue vse either and our last Translation in the margent leaueth it free The thing shee either asketh or acknowledgeth is fauour or mercy compassion and good will all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misericordia compassio beneuolentia gratia fauor c. which the word signifieth in his eyes By which word shee confesseth all his kindnesses in word and deed shewed to her to be of his meere goodnesse and good will and so should workes of mercy come from the rich to the poore the eye of the rich looking vpon the poore should worke compassion in the heart then doe such find fauour in their eyes when they are beheld and looked vpon with respect to do them good This fauour in the eyes is not in euery rich man when he beholdeth the needy it must be a good Boaz that hath such eyes for a Nabal wants them My Lord. A title of reuerence shee giueth him The word signifieth such a one as beareth vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the familie or Common-wealth as a Pillar thus the name Lord importeth I wish this title to be remembred of the great Ones that they may shew themselues Pillars and vpholders of the Common-wealth and of their houses and not destroyers of them The thing I note is this It is lawfull to giue honorable titles vnto men as befitteth their place So did Aaron to Moses Hannah to Num. 12. 11. 1. Sam. 2. 1. King 18. 7. 2. King 8. 12. Gen. 23. 6. Samuel Obadiah to Eliah and Hazael to Elisha and so did the Hittites to Abraham so as both such as were in and such as were out of the Church vsed such tearmes of reuerence and therefore may they be vsed as Saint Luke did and Luk. 1. 3. Act. 26. 25. also Saint Paul herein taking heed of vniust titles of base flattery the excesse in giuing euen iust titles Note againe another thing that the more humble men of good place wealth shew themselues to be the more honour they get as we see here Shee did him reuerence before verse 10. in a most humble gesture when shee saw his worldly kindnesse but now perceiuing the ground to be the loue of her vertues and so himselfe to be a louer of vertue shee calleth him Lord encreasing in her honouring of him as shee tooke knowledge of his worthinesse the more for his loue of vertue and godlinesse then for the outward and worldly kindnesse Here is wisedome and an excellent example teaching how to honour men truely how farre and especially for what This instructeth men to carry themselues lowly which are of place and to expresse their loue of vertue it shall not make them be lesse but more esteemed by much of those that be godly and wise else were they reprouable Ionathans humility and goodnesse lost 1. Sam. 20. 41. him no reuerence with Dauid They be counted clownishly base or foolishly proud or ill-manered which will giue lesse honour to a man for his vertues and humility when as he is to be esteemed for
thine heart Doe we not receiue his blessings with one hand shew our vnmindfulnesse of him by the other If the keeping of his commandement be the marke of our loue as it 1. Iohn 5. 2. is then surely our waxing wanton against him by abusing of his blessings openly proclaime rather hatred than loue vnto him This is our vnthankefulnesse of which we must repent Blessed be hee of the Lord. This is her prayer made to the Lord to blesse him From this note many things I. That Prayer in and by euery true member of the Church hath beene onely made vnto God This the examples of all the godly doe confirme and thus are we commanded to doe and therefore the prayers made to Sants Angels yea or to the Virgin Mary are abominable and cursed idolatry II. That it is the Lord that doth blesse and make happy for what is begged of God that is acknowledged to be his gift And what happinesse corporall or spirituall can man attaine vnto but by the Lord Therefore if we want blessings let vs beg them of him if wee haue them acknowledge him the Authour and be thankfull in cheerefull obedience for the same as wee be exhorted in the Word of God For who can Deut. 10. 12. Rom. 12. 1. think himselfe blessed of God not be thankfull and obedient vnto him but such as be void of all grace III. That the Lord will blesse the mercifull For shee prayeth for that which she had warrant to aske and wee find that the Lord hath so promised Psal 41. 1 3. Mat. 5. 7. to doe And therefore let the mercifull looke for a blessing and let vs pray for that blessing vpon their heads which shew mercy vnto the poore and needy that they may be encouraged in such workes of charitie And to moue them hereto let them consider Gods promise to them how they be vnder Gods protection Deut. 24. 13. how others pray for them when they doe little thinke thereof and doe blesse them as Naomi doth Boaz here and if the poore faile of their duety yet the almesdeed ascendeth vp to God and Act. 10. 4. the worke done shall blesse them euen the backe and belly of the poore Let these things moue Iob 31. 20. the rich to doe workes of mercy and to reioyce therein IV. That the poores reward vnto the rich for their workes of charity is onely their prayer to God for them Naomi had no other recompence for Boaz but this and this is a great requitall when it is a feruent prayer from faith for such the Lord doth heare and will himselfe reward their workes he becomes bound for them to make good what on their behalfe is wanting Which may greatly comfort such as be mercifull And seeing the poore haue nothing else to repay backe but their prayers let them not faile in this not onely when and while the benefit is in receiuing but euen when for time the fauour may seeme to bee forgotten so often as their Benefactors come to their remembrance not to faile to lift vp a thought to God for them Who hath not left off his kindnesse to the liuing and to the dead The reason which moued Naomi to pray so feruently for a blessing vpon Boaz was his constant fauour towards them aliue as before to her husband and children then dead and it is as if Naomi had said He continueth still in his former kindnesse to vs that be now aliue to thee and me which he shewed to my husband and children now departed this life The Papists prattle Feuardentius in hunc locum I know not what of benefiting the dead by workes of charity out of this place by wresting the sense thereof to maintaine their errour which I leaue as idle and vnprofitable and come to more sound and profitable instructions for our selues Hence may we obserue That true loue in good men dyes not with the dead but is shewed to those they leaue behind them as Boaz doth here to Ruth and Naomi for their husbands sake so did Dauid to Mephibosheth for Ionathans sake 2 Sam 9. 1. Prou. 17. 17. 1. Sam. 22. 4. for a true friend loueth at all times Dauid receiued kindnesse of the King of Moab and being dead hee sent to comfort his sonne Hanun if it 2. Sam. 10. 2. had beene so taken For a true friend seeth his friend aliue in his children and posterity Let vs then if we loue one truely not bury our loue with him in his graue as the manner of the world is now which is full of counterfeit loue But let vs imitate our heauenly Father who loued Abraham Isaac and Iacob and their seed after them and promiseth mercy vnto thousands of the posterity Exod. 20. of such as loue him and keepe his commandements This reproueth such which let their loue die with their friends also such as loue their friends posterity if they be rich but not if they be poore as Boaz doth here But true friendship maketh no difference of a friend by riches and pouerty for if this make the difference the friendship is certainely counterfeit Thirdly this condemneth such friends as loue such as remaine of their friends departed so as vnder colour of kindnesse they rob their children committed by the will of their dead friend to their custodie such villanie there is in the world and falsehood masked vnder the shadow of loue Besides instruction here is also matter of cōsolation if we consider how God raiseth vp constant friends to poore posterities though this be rare yet wee haue in this place an example that God is the same in power and mercy to doe the like still for his children but be it that men faile to be faithfull in their loue let vs be comforted in this that the Lord is faithfull if he loue Abraham his friend his posterity in Egypt after foure hundred yeeres shall reape benefit thereby if the Lord chose a Dauid he will for a long time for his sake shew kindnesse to his posterity Let this this I say settle the hearts of carefull parents for their posterity for if the Lord loue them hee will not faile them nor forsake their posterity that shall depend vpon him hee is the sure and constant friend and will not leaue off his kindnesse to the liuing and to the dead as Naomi speaketh heere of Boaz. And Naomi said vnto her The man is neere of kin vnto vs one of our next kinsmen It may seeme by this that before now Naomi had not told Ruth of Boaz her rich kinseman but at this present as occasion had now offered it selfe now she telleth her that hee was a very neere kinsman one of her Redeemers which had a right to redeeme the inheritance and so to marry her and to raise vp seed vnto the dead as the Law required and this Deut. 25. Naomi telles her of to shew how naturall affection did in some sort bind him
mens affections How singularly beloued was our late Queene Elizabeth of most blessed memorie for this vertue of all her true subiects in that she was so affable full of louing speeches and of a gracious carriage towards them The contrary wee may see in Rehoboam who by rough and contemptible speeches alienated the hearts of ten Tribes from him for euer The mightie therefore shall doe wisely to speake with mildnesse to vse termes of loue and respect whereby they shall procure loue reputation and due honour vnto themselues Feare not That is feare not to bee deceiued of thy hope though thou be poore and I rich let no such thought trouble thee that I should therefore make light account of thee for I am well disposed in my affection to thee therfore feare not thus Boaz speaketh vnto Ruth For he knew and so doe we that it is a common thing to feare the issue where earnest desire is to obtaine the thing especially where it may in some respects seeme vnlikely to come to passe as Ruth might here so conceiue when shee should consider what they two were and the great difference betweene them For in such a case there cannot be a full perswasion of the euent the poorer and meaner party may iustly feare contempt and vsually such a one feareth the alterabilitie of mans nature though hapely good words may passe betweene them for the present And therefore in such a case it is good and fitting for the partie of whom kindnes is expected to giue to the other some tokens of assurance not to doubt nor feare as Boaz doth in this place and in the words following I will doe thee all that thou requirest By this Boaz taketh away her feare and doubt in that he promiseth her marriage For where a godly and honest man maketh a promise there is no feare of performance because hee maketh conscience of his word and knoweth himselfe in equitie bound to the performance of the same And therefore may wee rest vpon an honest mans word though in these dayes many would bee held honest which make no conscience of breach of promise In that Boaz here maketh her a promise of marriage and so contracteth himself vnto her but yet de futurâ— as it is said conditionally as the two next verses shew we may note that it is lawfull to betroth Exod. 21. 9. Deut. 20. 7. Mat. 1. 18. and contract our selues one to another before marriage It was an vsuall thing among Gods people in former times which betrothing is either lawfull or vnlawfull lawfull which is made by parties that may lawfully marry which be free in their choise of yeeres of disctetion to make their choise and therefore contracts made of such as bee within degrees forbidden of contrary religions betrothed already to others or defectiue in nature or wanting iudgement what they doe or being vnder gouernment of Parents and not free are not to bee allowed Now further this lawfull contracting is either conditionall or absolute and the same de praesenti or de futuro I take thee or I will take thee to be my wife If conditionall then it bindeth no farther then the obseruing of the condition bindeth for if that be not kept the parties bee free vnlesse they giue their bodies in the meane space one to another If it bee absolutely made and by such as may so contract themselues they be man and wife before God and may not be sundred one from another These things are to be therfore considered of in contracts vsed before marriage for the parties better settling of their affections one vpon another for the better acquainting themselues with the conditions and qualities of each other and to fit themselues for house-keeping and more conuenient liuing together hauing made some honest prouision before hand For all the citie of my people doth know that thou art a vertuous woman The reason why hee yeeldeth to take her to wife her portion was her vertues for which she was generally commended of all This reason did the more confirme her and easily remoued away feare when she might perceiue vpon what ground he was induced to marrie with her Hence may arise many lessons first that vertue maketh euen the poore and strangers too to become famous as may appeare in this poore widdow a Moabitesse woman So it made Dauid famous in the dayes of Saul though hee sought to obscure his name and likewise Barnabas in the Primitiue Church for vertue will not bee hid neither can it And therefore such as desire renowne labour for vertue Is not Abigail famous for her wisedome Ioseph for his chastitie Moses for his meekenesse Samuel for his iustice Dauid for his zeale Ehud Gideon and Iephte for their fortitude and so the seuen and thirtie Worthies of Dauid for their valiant acts Ester for her humility the sinfull woman for her penitencie the sonnes of Ionadab the son of Rechab for their temperance This is the way and the best way to get same and true honour for euer and yet few tread aright in this path but rather they will make themselues so notorious by villany that all may know them to be vicious persons without shame without blushing like those which Esai Isai 3. 9. Ier. 6. 15. Ieremy speake of which would not hide their sins neither bee ashamed for them Secondly that the godly and vertuous will take notice of such as bee vertuous among them for so doe here all the people of Bethlehem the people of God because they loue vertue hauing it in themselues they desire to encourage others that be so and reioyce therein and therefore doe they speake thereof and spread abroad the name of it to make the parties which be vertuous to be honoured This is comfort to such as liue well though they doe not nor may thereby seeke praises yet shall they be taken notice of And by this may men consider of themselues whether they be vertuous if they will take notice of graces in others and reioycingly speak thereof to the honour and praise of the vertuous Thirdly that a godly man will take a wife for her vertues as Boaz doth here Ruth so did Dauid for her vertues chuse Abigail for a Pro. 31. 10 11. vertuous woman is louely and her price as Salomon saith is farre aboue the Rubies the heart of her husband may safely trust in her so that hee shall haue no need of spoile Let men therefore in marrying make this choise for such a woman Prou. 12. 4. and 11. 16. is a crowne to her husband and she retaineth honour And yet this is the least reckoned of in these dayes but now beauty wealth honour and friends are the motiues to make marriages Fourthly that a good report for vertue in a woman is a good portion and a meanes of preferment Thus came poore Ruth to so honourable and rich an husband hauing neither wealth nor friends For such a woman hath the best and most
durable helpe of true loue euen vertue she hath the Lord to speake for her and to procure her fauour and to cause her to bee beloued This should make women to striue for vertue and to get a good name from it and not for beautie and braue attyre for a good name is better then riches then Eccles 7. 1. Prou. 22. 1. precious oyntment and rather to bee chosen then great riches Let Parents hence learne to bring vp their daughters vertuously it is a good portion and meanes of preferment This may comfort poore maidens which bee vertuous and want friends and goods by a good report yet may they match well let them striue therefore though they want goods yet to get grace and good conditions as pietie and Religion in heart and modestie in countenance apparell and gesture let them preserue chastitie and not bee giuen to youthfull company let them bee skilfull in good huswifrie painfull also and industrious hauing power to gouerne the tongue if thus they be beautified and enriched they haue a better portion then many pounds and faire enough to the wise in heart so as they will giue a good man contentment for beauty is fading Prou. 31. 30. and fauour deceitfull and vaine but a woman that feareth the Lord shall be praised Verse 12. And now it is true that I am thy neere kinsman howbeit there is a kinsman neerer then I. BOaz his information of Ruth wherein shee was somewhat mistaken granting the truth that he was a neere kinsman but not the neerest so as here he preuenteth her apprehension of the promise made for taking it absolutely but conditionally as in the next verse more at large hee declareth his mind So that heere is a concession of that which she had spoken of him in vers 9. and withall an instruction touching another neerer then himselfe which she knew not of And now it is true Boaz will not deny a truth for a godly man is a louer of the truth and will yeeld to it when hee heareth it for it swayeth with him which if it so did with euery one it would preuent tedious disputes contentions among the Learned preuent long suites of law put Lawyers to silence in corrupt pleading and saue many pounds contentiously misspent preuent deceit in buying and selling and many other mischiefes which miserably fall out for want of acknowledging the truth which men should and would doe if they hated falshood and lying if they had a hearty loue of the truth if they would cast off pride and the desire of vaine praises and couetousnesse and the greedy desire of gaine for these hinder the truth and where these reigne hardly will truth bee acknowledged as it ought or reigne among men as it should That I am thy neere kinsman Foure things might moue him thus ingeniously to confesse himselfe so nigh a kinsman to those poore women First his loue to the truth so to speake as the thing was Secondly his holy and religious respect vnto the Law of God by authority whereof shee made claime to him Thirdly his humility and vprightnesse of heart not disdaining his godly poore kindred Fourthly her owne vertues and his loue which he bare to her for the same Of rich and poore kinsfolks I haue spoken before in Chap. 2. 20. Here obserue that a louing godly humble and vpright-hearted rich man will readily confesse himselfe of neere kindred to his poore kinsfolke if they be vertuous for vertue maketh them honourable with the vertuous though pouertie make them contemptible to the world And therefore for the poore to get an acknowledgement of them from their rich kindred let them be vertuous that whereas they want goods grace may procure them fauour and respect for poore and lewd are not worthy the acknowledging being contemptible both in body and soule Howbeit there is a kinsman neerer than I. So that the nighest to a right are first to be preferred thereto this is here implied and this reason and equitie will yeeld Therefore Boaz honestly maketh heere mention of this other kinsman to whom Ruth should first haue gone for both Naomi and shee were mistaken in this to come first to Boaz for the right of marrying her yet see how courteously and louingly hee answereth her teaching that such as demand in simple ignorance a matter at our hands as due and yet in some sort not so wee are meekely to informe them and not scornefully to reiect them as great Ones now will doe for a simple errour is pardonable and it is a fruit of goodnesse to informe them in the right and this would preuent contention and strife which otherwise might grow thereupon for want of better information Let this then reproue those which gladly take occasion from such mistakes to laugh at and iest away the parties making themselues very merry with the parties simplicitie though their meaning be both good and honest Verse 13. Tarry this night and it shall be in the morning that if hee will performe vnto thee the part of a kinsman well let him doe the kinsmans part but if hee will not doe the part of a kinsman to thee then will I doe the part of a kinsman to thee as the Lord liueth lie downe vntill the morning BOaz his confirmation of his promise before concerning his marrying of Ruth wherein is noted the time when hee will goe about it vpon what condition hee will doe it the confirmation it selfe by solemne oath and his aduice to rest for that night till the morning Tarry this night Boaz deferreth to performe the kinsmans part for a space though very short and seeing it was night and now dangerous for her to goe alone from thence hee aduiseth her to tarry there that night in the floore Note first that vpon reasonable cause that may bee deferred which cannot absolutely be denyed to be done Which may bee of vse to checke the impatient of delay when there may be good reason and iust cause of delaying the matter Secondly that a true and louing friend careth for the safety of such as he loueth Thus Lot tooke care for his guests Michol for Dauids escaping from the hand of Saul so Ionathan in this respect shewed his care and loue to Dauid and Hâ—shâ—â— his friend likewise So did the Disciple care for Pauls safetie for true loue is not Act. 9. onely to doe fauours but to expell iniuries and to preuent dangers from friends Which reproueth the ill friendship of men in these daies for some will see their friends running into euill yet will not care by good counsell to preuent it much lesse being in trouble to seeke their deliuerance if it should haply proue either troublesome or costly for neither of these will these counterfeit friends bestow vpon those they pretend to loue when they stand in need of them Some are worse euen Iudas-like who for gaine will betray their friend or play Achitophels part turne his counsel against him for
Chapter Then will I doe the part of a Kinsman to thee Boaz hauing laid downe the condition he reneweth his promise made in vers 11. yea though the other refuse her he will take her for one mans dislike maketh not true loue to decay in another mans heart for true loue is fixed vpon the thing beloued without respect to other mens affections to the same their liking may the more increase loue but dislike cannot vtterly remoue it where it is firmely settled this experience telleth vs to bee true in the loue of young persons affecting marriage And it were to bee wished that our loue were so strong that our soules were so glued to Religion that though others dislike wee may not therefore cease to loue it but bee as Ruth to Naomi and so say as she to her though shee saw Chap. 1. 16. Orpha depart from her Note againe that albeit Boaz made this promise to her alone and without other witnesses but God onely yet hauing promised and sworne to keepe it he after honestly and faithfully performes the same as in the next Chapter is plaine For an honest man will Numb 32. 27. Iosh 4. 12. and 22. 3. Iudg 1. 3 7 12 13. Gen. 50. 21. Iosh 6. 23. Iudg. 1. 25. keepe his oath and his word as may be seene in the Reubenites Gadites and halfe Tribe of Manasseh in Ionathan and Dauid in Iudah with Simeon in Ioseph to his brethren after acobs death Caleb to Othniel the Spies to Rahab and to the man of Bethel for an honest man hath a binding conscience when the word is passed out of his mouth he careth for his honest name and credit which to him is more then riches and better then oyntment If therefore we be of vpright and honest dealing and so would be accounted let vs keepe our words and our othes for this is common honesty iustice and a thing of good report Phil. 4. 8. Psal 15. 4. which we are commanded to haue care of It is a marke of a good Christian though it bee to our owne hinderance wee shall be like the children of our heauenly Father who faileth not of any thing which he speaketh Without keeping promise Iosh 21. 45. 1. King 8. 56. men cannot bee trusted it cutteth off all commerce and traffique with men Godly men haue euer made conscience of their word and very heathen men haue been worthy of admiration in this point And yet these things mooue nothing a number of base-minded false-hearted and dishonest Christians vnworthy the name of such when they lose their common honestie As the Lord liueth This is an oath Ier. 4. 2. This oath hee taketh because it was a matter of great importance and for that he would put the poore woman out of all doubt and that shee should not feare the accomplishment though he was rich and she poore he noble shee meane he an Israelite and she a stranger of Moab From this note First that it is lawfull to take an oath against the Anabaptists assertion of which see Chap. 1. 17. Secondly That the godly vse to sweare by God when they sweare and by none other of this more at large also in chap. 1. 17. Thirdly that the forme of an oath is diuersly expressed and not one manner of way as thus I speake it before God God is my witnesse The Lord knoweth As the Lord liueth I protest before the Lord I call God to record and diuers such like besides the common forme By God and so forth which I note to taxe the vsuall swearing of many who seeme to hate swearing in the common forme and yet they themselues sweare too often in another forme so subtill is Satan to beguile them in that and therein to make them guiltie of that from which they take themselues to be most free but they be deceiued for when God or his name and attributes are at any time mentioned for this end to confirme the truth of that which a man speaketh it is an oath Let men take notice hereof and cease to be common swearers Fourthly that it is lawfull to sweare in priuat cases as Ionathan did to Dauid and he to Ionathan the spies to Rahab Boaz here to Ruth in case of necessitie and in weightie matters In such cases wee may vse our lawfull libertie but yet with great warinesse with great reuerence of the high Maiestie of God not suddenly not in passion not without due aduisement Fifthly that an oath is the confirming of Heb. 6. 16. the mind of another in the truth of that which is spoken whether of things past spoken or done or of things present or of things to come and promised to be done This is the end of Boaz swearing here If this be so then let men rest satisfied with an oath as Ruth doth here and as in some cases God would haue men so to do for it is the greatest Exod. 22. 11. confirmation of a truth that may bee except the partie swearing either hath been conuinced or is at that present conuincible by good probabilities of falshood If this be the end of an oath then also let men care to sweare truly that the mind of others may trust them and relye vpon their faithfull oath taken But we haue cause to bewaile these times in which there bee such as professing Christianitie yet will vse oathes yea and fearefull execrations to coozen with to make their lyes and secret villanies intended to bee the lesse suspected as by miserable experience some simple and plaine meaning men may speake being deluded by faire shewes of godlinesse zeale of goodnesse words confirmed by oathes fearefull execrations and counterfeit letters that wicked hypocrites and Satanicall deceiuers might attaine to their vnlawfull desires Let men therfore take heed of men and beware whom they trust seeing men dare with pretence of godlinesse goe so farre in detestable villanies but I wish him or them that practise it to leaue it betimes else let them looke for deserued doome without serious Repentance Lie down vntill the morning With these words hee endeth his conference not spending the night in vaine or vnnecessary prattling as idle louers and wanton suters will doe but hauing answered her request and shewed to her his loue and honest resolution hee willeth her to lie downe vntill the morning By which words it seemeth she was risen vp as ready to depart but that hee would not permit her so to doe for the reasons before mentioned and because the night is ordained for rest as the Psalmist saith At night man goeth to his rest Neither is it safe for young women to bee abroad in the night it sauoureth not well it befitteth not their sex may endanger their chastitie Wee must beware of beeing Night-walkers for Satan the prince of darkenesse will then be the most busie Such also as hate the Light loue to be in darkenesse as the theefe the adulterer Againe the night imboldeneth Iob.
thereof pray much and humble themselues with teares where shall the wicked and sinner 1. Pet. 4. 18. appeare How can the common and carelesse Christian bee saued Thus should they reason to rowze vp their spirits to make them to seeke God and feare damnation and not take occasion by the falls of some to condemne the profession of Religion it selfe in others and so to make no account thereof in themselues to the hardning of their owne hearts and so heaping vpon themselues the iust deserued vengeance And she rose vp before one could know another That shee might bee gone away out of the floore before the light or at the dawning of the day very earely ere others should bee stirring This shee did perhaps out of a ioy of heart and desire to bee with Naomi to tell her the successe of her counsell which she carefully followed as it may seeme by her hasty relation of the matter vnto her mother in law when shee came vnto her as shall bee shewed in the 16. verse Note heere that they bee not drowzie-headed whose hearts are taken vp with their businesse they can rise betimes and preuent the day whether it bee the desire of getting goods or enioying pleasure or to doe mischiefe which makes some not to rest or that it bee such ioy as was heere in Ruth or a good will to doe a thing as in Abraham to obey God Gen. 22. 3. and 28. 18. hee arose vp earely so Iacob to get to his Vncles Iosua to find out the transgressour in the excommunicate Iosua 7. 16. thing to put euill away from Israel Dauid to go with that which his father sent vnto 1. Sam. 17. 20. the hoast So that let the heart be taken vp with loue care ioy desire it will doe any thing the spirit of drowzinesse will bee shaken off for it is the carelesse minde which maketh slothfull To bee therefore stirring and to raise vp our selues out of the bed of idlenesse wee must set our hearts vpon our affaires I might also note how darkenesse keeps vs from the knowledge of one another therefore in darkenesse man feareth not the face of man and so is bold to doe euill because hee is hid from the sight of others and as it is in bodily darkenesse so in spirituall the ignorant and blind in soule dare do any thing they blush not neither be they ashamed which others enlightened are afraid to commit neither can they discerne one another for the light of Truth they haue not But yet though men can bee hid in darkenesse from men they cannot bee so from God For hee said or as others reade And hee said Let it not bee knowne that a woman came into the floore If you reade For it is a reason from Boaz his speech of her so soone rising if And then it is his admonition to her that beeing risen shee should so get her into the city that others might not know that they were alone together in the floore that night Howsoeuer it bee read Boaz herein sheweth his care of his her honest name and credit which might hereby bee brought into suspition albeit their consciences had told them that they had done nothing worthy blame for any act of dishonestie From hence let vs note First that it neuer was neither yet is a matter of good report but a suspition rather of euill for a man and a woman to be taken together alone in places vnfit vnusuall and at times vnseasonable This the words of Boaz doe plainely heere giue vs to vnderstand for man is so apt to this sinne of the flesh yea the best without especial grace as light occasions breed suspitions because also men are not so charitable as they should bee if any least shew of euill may seeme to bee giuen this way Therefore let such as would not bee suspected beware how they be in company alone together when and where suspicions may arise Secondly that it is not enough to haue our consciences cleare before God but our selues cleare of giuing iust suspition of euill before men This was Boaz his care and Saint Pauls for it is not enough to haue a good Acts 24. 16. 2. Cor. 8. 21. conscience within but we must haue care of our good name to be well reported of abroad which is an excellent thing better then riches then Prou. 22. 1. Eccles 7. 1. Hebr. 11. 2 39. 3. Iohn 12. oyntment And this the godly will endeuour to obtaine to stop the mouthes of aduersaries that they may bee put to rebuke and to procure glory 1. Pet. 2. 12. to the Gospell which they doe professe This being our duetie then are they reproueable which make no conscience of offence before men because say they our hearts condemne not vs wee know wee doe not what men suspect when yet the Apostle forbids offences and to 1. Cor. 10. 3◠12 13. looke to expediencie and not simply to the lawfulnesse of a thing and to auoid all appearances of euill There are another sort worse than these who are so farre from auoiding suspition of euill as they are not ashamed of the euill it selfe being past shame and dare openly boast of their lewdnesse without blushing of which both Esai and Esai 3. 9. Ier. 6. 15. 8. 12. Ieremie doe complaine Verse 15. Also hee said Bring the vaile that thou hast vpon thee and hold it And when shee held it hee measured six measures of Barley and laid it on her and shee went into the Citie HEre is Boaz his liberality and testimonie of loue nothing wherein it was receiued what and how much hee gaue his helping her vp with it to conuay and carry it away And lastly his and her departure into the citie Also hee said Boaz his former speech was for her credit but this is for her comfort the former stood in words but this in a good work of mercy A good mans loue appeareth in word and in deed in good counsell and in good works of comfort also This sheweth loue to bee perfect not feigned this is to follow the Apostle Iohn his exhortation 1. Iohn 3. 18. not to loue in word and tongue onely but in deed and in truth so loued Boaz and so doe all blessed men loue If therefore the loue of worke bee wanting and onely the loue of word it is counterfeit loue and Saint Iames reiecteth it as Iam. 2. no loue Bring the vaile that thou hast vpon thee and hold it He tooke occasion from this loose vaile to bestow corne vpon her for a good man in his willingnesse to do good will take the smallest occasiō to shew it This word vaile in another place is translated Esai 3. 22. mantle It was a loose garment cast vpon her to keepe her warme and to couer her in the night There was vsed also among them another vaile for the day to throw ouer their heads and faces for modestie sake
day NAomi her last words to Ruth noted in this Story being an exhortation in which is to bee obserued to what how long and the reason why Then said shee Sit still my daughter Naomi hauing heard and seene such testimony of Boaz his loue and knowing his honest nature and true affection shee exhorteth Ruth to sit still that is to bee of a quiet mind waiting with patience the issue The words are figuratiue and translated from the action of the body to the action of the mind By this that Naomi willeth her to bee quiet in mind and without feare and restlesnesse of spirit wee may learne that there is an vnquietnesse of minde in euery one naturally to haue that affected which the heart longeth after as may be seene in Boaz as before is noted so in Iacob to see Gen. 45. 4 28. Ioseph when he heard that hee was aliue in Abrahams Gen. 24. 12 56. seruant in procuring and bringing home a wife to Isaac in the Israelites seeking to punish Iud. 20. 1 18. 19 24 28. the Gibeonites for the villanie committed vpon the Leuites wife and as in good so also is the heart restles in seeking to bring euill to passe for the wicked cannot rest till they haue done euill See this in Delilah in hope of money to betray Iudg. 16. Samson into the hands of the Philistims and in Iudas to deliuer Christ to his Enemies and in Absalom to get the Kingdome from his father Which earnestnesse ariseth sometime of feare as Ruths here fearing to faile of her desire sometime of couetousnesse and desire of gaine as in Iudas and Delilah of malice and desire of reuenge as in the Scribes and Pharises Enemies of Christ of ioy and gladnesse as in Abrahams seruant of an aspyring and vaine-glorious humour as in Absalom of loue and affection to one as in Sichem to Dinah By this then may wee see whence it is that men pursue their pleasures profits honors and their desires in that which they goe about so eagerly euen because they haue their hearts fixed thereupon and on the contrary why people so little follow after godlinesse so much neglect it euen for that their hearts are farre from it Thus may wee learne to iudge of our selues and thus wee lay open our selues to be iudged of others Vntill thou know how the matter will fall As if shee had said Thou hast done thy part the issue is in Gods hands which thou must waite for with patience for when wee haue done what on our behalfe is to be done then are we to rest in the expectation of the issue as Naomi aduiseth Ruth heere So must we waite on God trust in him and commit Esai 28. 16. Psal 37. ◠our wayes vnto him as we bee exhorted but yet in well-doing and in the exercise of Prayer as Psal 37. 3. Isaac did for good successe to his fathers seruant Gen. 24. when hee went to get a wife for him and as Moses did for the victory when the Israelites Exo. 17. 11 12. fought against the Amalekites For the man will not be in rest till he haue finished the thing Naomi her reason to perswade Ruth to rest and not to let her thoughts trouble her nor to feare by delay to bee deceiued of her expectation because Boaz would not rest till hee himselfe had done what she desireth An approued truth of a man in one thing may make certaine the truth of his word in another It is equitie and charity to hope well where wee haue good proofe of a mans faithfulnesse and this is true credit when a mans word is become of that force and validitie as it maketh another to beleeue him without doubting Such was Boaz his credit with Naomi and this is it which likewise shee would and doth perswade Ruth vnto This is the credit which wee must labour for and which wee may attaine vnto if wee feare God and be faithfull to him for false to God will proue faithlesse to man if we bee discreet and wise in our words to know what wee promise before wee make it if wee care to keepe euer our word in the least thing if we hate lying and such as doe make lies we shall procure credit to our word And heere let such as find men carefull of their word be like Naomi in trusting and not wronging them by calling their word into question without cause at any time when they are knowne to haue euer approued thēselues for honest men for what greater iniury can be offred to an honest man euer meaning well and carefull to keepe his word then to bee suspected of the breach of his word vniustly A true-hearted man taketh that iniurie very tenderly and therefore let men beware of giuing offence in this kind by entertaining vniust and vncharitable thoughts towards such as deserue it not CHAP. IIII. THis Chapter is the last of the Booke and the last part of the Historie for the first sheweth how Ruth came to Bethlehem the second how she behaued herselfe when she came there the third her contract with Boaz. And this the solemnization of the marriage where is declared what went before and how it was effected then the marriage it selfe and the great applause of the people and Elders thereto Thirdly the happy issue thereof in the conception and birth of Obed. And lastly a Genealogie from Pharez vnto Dauid the King and Prophet of Israel and the type of Iesus Christ who according to the flesh sprung from his loynes Verse 1. Then Boaz went vp to the gate and sate him downe there and behold the kinsman of whom Boaz spake came by vnto whom he said Ho such a one turne aside sit downe heere And he turned aside and sate downe BOaz prosecuteth the matter intended and here is shewed when where how and with whom hee had to doe about it Before I come to the words note generally that though both Naomi and Ruth had tasted of a poore and low estate yet were they now exalted and greatly comforted so as now no more Marah but as before Naomi for after humiliation in time followes exaltation after sowre sweet and after mourning ioy Psal 126. 5 6. Many are the troubles of the righteous but the Lord deliuereth them out of all Israel may go into bondage in Egypt but they shal returne triumphing Ioseph shall be tried before he stand before Pharaoh Dauid before he be settled in his Throne and Moses before hee bee the Princely Leader of the Israelites and when thus they haue tasted of the sowre assure themselues they shall feele the sweete with ioy as both Naomi and Ruth doe heere for the Lord will at length set vp on high Iob 5. 11. those that be low that those which mourne may be exalted in safety The Lord will humble his to make them see themselues to try their loue their patience and faith and to fit them for his blessings that
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
well and Deut. 28. obey God Thirdly for that many men in liuing carefully to please God and to serue him haue come to great wealth as we may reade of Abraham Isaac Iacob Ioseph Iob Boaz here Dauid Iehoshaphat and many others Fourthly and lastly for that men by their rebellion against God haue lost great estates and depriued themselues thereof and their posterity by their wickednesse as is euident in the example of Saul Ieroboam and others And therefore let vs not thinke our worldly estate to become worse by carefull liuing after Gods Lawes but rather better and more sure as Iobs was about whom the Lord made a Hedge for his safety And remember for a conclusion that such as feare the Lord shall want nothing that is good O taste and see saith Psal 34. 8 9 10. Dauid that the Lord is good blessed is the man that trusteth in him O feare the Lord ye his Saints for there is no want to thē that feare him The yong Lyons lacke and suffer hunger but they that seeke the Lord shall not want any good thing Note thirdly hence from these words of the kinsman that the feare of worldly losse in a mans outward estate maketh him neglect the Law of God as this man doth here for Gods Word preuaileth not it hath not a commanding power ouer the conscience of a couetous man because his heart is glewed to his Luk. 18. 22 23. riches a base feare through vnbeliefe possesseth him that he himselfe may come to want and the loue of riches so bewitcheth him as hee valueth them aboue the Lords Precepts contrary to Dauids Psal 119. 72. 103 111. and 19. 9. account of Gods Word That wee may become therefore obedient to Gods Law let vs cast off this Atheisticall and Heathenish feare Redeeme thou my right to thy selfe The kinsman is heere willing that Boaz should take his right that which before hee said hee would redeeme himselfe now hee is contented that another should redeeme it So Worldlings are content to yeeld sometimes their right vnto others as namely that which they cannot come by that which they cannot keepe that which they cannot haue but with more cost then the thing is worth or when by getting a little there is hazzard to lose much and likewise that which for present feare they yeeld vnto as Benhadad did restore Cities vnto 1. King 20. 34. Ahab because he was in his hand and in perill of his life which hee would by that meanes redeeme Otherwise Worldlings willingly forgoe nothing Therefore their yeelding of their right at any time vpon the foresaid by respect is not thankes-worthy For I cannot redeeme it None but can pretend some excuse or other why they doe not what they ought In this man may we obserue two things inconstancie and want of charity for before he would redeeme it now he will not before yea now nay Three things make men inconstant first leuity of minde this is a naturall infirmity and to be pardoned Secondly ignorance and want of fore-sight of the incoueniences which maketh him rash at first and to repent afterwards and so to change his mind as this kinsman doth this is somewhat excusable though not altogether without blame for a man is to doe that which is gone out of his mouth though it be to his owne Psal 15. hinderance if nothing else hinder the performance Thirdly dishonesty which is when a man maketh no conscience of any thing he saith or doth but as hee seeth aduantage therein to himselfe saying and gaine-saying doing and vndoing as he seeth it to tend to his owne profit this is flat knauerie and iustly to be condemned Of this we must take serious knowledge and bewaile the first in vs preuent the second by good consideration and deliberation and hate the last as detestable falshood and dishonestie not to be practised among Christians Vncharitablenesse in this kinsman herein appeareth that he hath no care of the name of the dead nor respect vnto the two poore widdowes Naomi and Ruth the land he loued liked well but the women he would haue nothing to do with he had a mind to inrich himselfe in worldly substance but he had no will to shew mercy to the poore for a worldling thinkes himselfe borne for himselfe seeking his owne good but not the good of another contrary to the true propertie of charity 1. Cor. 13. This vncharitablenesse must we take heed of and abandon selfe-loue the true cause thereof and labour for Charity the Euidence of our Faith in God and true Vnion with our Brethren in Christ Verse 7. Now this was the manner in former time in Israel concerning redeeming and concerning changing for to confirme all things a man plucked off his shoo and gaue it to his neighbour and this was a testimony in Israel THese words are a declaration of a Custome in Israel and brought in heere to shew the reason of the Kinsman his drawing off his shoo in the verse following In this note the antiquitie of this Custome also where about what to what end what it was and the ratification Now this was the manner in former time It was no new deuice but an old custome though no where in Scripture mentioned before In commending this Custome from antiquitie we see that Antiquity hath euer beene of credit to commend a thing vnto vs by this the Prophet commendeth Ier. 6. 16. Religion and Worship of God to the people and by this preuailed the Scribes and Pharises Mat. 6. Mat. 15. with their traditions by saying it was said of old and done by the Forefathers Thus the Papists seeke to grace their superstition and wil-worship for that which is of old hath many Approuers of al sorts which maketh it to be of such estimation Seeing this is so let vs learne to know true Antiquity from counterfeit the antiquity of truth which is of God and that of error which is of the Diuell and that which wee find to be antiquity of truth that to vphold and to reiect the other so shall we approue of the truth of our Religion as most ancient and renounce Poperie as a new nouelty and a religion sprung vp but of late This should also make vs to be warie and to take good heed that we ascribe not the name of antiquity to any thing but that which may bee proued to be sound and orthodoxe yea albeit being a thing but indifferent lest if it bee euill we by attributing antiquitie thereunto doe credit and adde confirmation vnto it by speaking thereof as being ancient and when we so informe others when wee approue of it and practise it and instruct teach and allow our children so to thinke and doe if the thing bee good and of approued antiquity it is well done so to speake and practise but if euill wee doe amisse in misleading others by graceing any way such a thing with the credit of antiquity when as we
of which somewhat in the next verse So hee drew off his shoo Thus hee obserued the custome to confirme the right vnto Boaz. Two things are here done to put ouer his right first his word and then his deed one was not enough to conuey it ouer vnto Boaz therefore both are conioyned So doth the Lord deale with vs in giuing vs a right in the eternall Inheritance he giueth first his Word then his Deed setting to his Hand and Seale to confirme his Word which internally is the Spirit and heanenly graces thereof externally the Sacraments so that which is bought by Christ is conueyed vnto vs. God giueth vs good assurance as heere the kinsman to Boaz. Good assurance is to bee giuen and taken Gen. 23. 18. Ier. 32. 6 7 8. in passing of right from one to another It is honesty on the one side and wisedome on the other And therefore heerein let vs be both honest and wise But now for plucking off the shoo wee must know that we find it two wayes vsed religiously and ciuilly Religiously in reuerence to God as did Mosis and Ioshua in drawing neere Exod. 3. 5. Iosh 5. 15. vnto him which signifieth the putting off of foule and carnall affections and to draw neere with a pure heart vnto God and in witnesse of great humility as Dauid did acknowledging a 2. Sam. 15. 30. sensible feeling of the heauie hand of God and his afflicted estate then which by sinne hee had Esai 20. 2. iustly brought vpon himselfe Ciuilly this plucking or putting off the shoo was first for conueniencie to wash the feete next for confirmation of sale of land as heere and thirdly for disgrace when the kinsman would not performe the part of a kinsman according to the Law of Moses Deut. 25. 9. This is not here meant for by the Law the woman after she had claimed marriage of the kinsman priuately then also shee complained to the Magistrate if the kinsman should refuse to doe the office of a kinsmaÌ„ then is she to plucke off his shoo spit in his face which some expound to spit before his face But here is a voluntary plucking off of his owne shoo and also the former verse sheweth it to be a custome touching redeeming and changing and thereupon the kinsman vseth it to resigne his right and to confirme it vnto Boaz not as an act of disgrace to himselfe for not yeelding to doe the kinsmans part which was not claimed at his hands by Ruth either priuately or before authority and therefore I take that this putting off the shoo and that spoken of in the Law of Moses are not one and the same Deut. 25. Verse 9. And Boaz said vnto the Elders and vnto all the people Yee are witnesses this day that I haue bought all that was Elimelechs and all that was Chilions and Mahlons of the hand of Naomi BOaz heere taketh witnesse of that which is done the witnesses are the Elders and the people the matter which they are to bee witnesses of is the sale of all the land of Elimelech Chilion and Mahlon and the purchase thereof at Naomi her hand the Kinsman resigning his right to him that hee might buy it to himselfe And Boaz said vnto the Elders and vnto all the people Boaz esteemeth of the Elders as men in authority but yet hee neglecteth not the people whom also hee calleth vpon to be witnesses also this was his wisedome to prooâ—â—e loue of all as appeareth by their prayer made for him afterwards verse the 11. Heere in this verse and the rest following we may see the happy successe of that which Boaz tooke in hand for it was a good matter for a good end and done in a right manner Now when a thing which is lawfull is taken in hand and done well to a right end there may bee expected a good issue as may bee seene in Dauids setting vpon Goliah it was an honorable attempt the manner of his proceeding was lawfull hee waited for it and had publicke authority to set him forward and the end was Gods glory and safety of Israel for God is with such and his power shall assist them and his fauour shall giue them good successe as hee promiseth vnto such And therefore if wee would prosper let vs obserue these things in our attempts for if the end bee good in thy intendment and the thing vnlawful the act is sinnefull if the matter bee good and the end sinister this marreth the matter but if the matter and end bee as they should be yet if the manner be amisse wee may for this miscarry as we see in Dauids remouing of the Arke This 2. Sam. 6. 6. 1. Chro. 15. 13. 1. Cor. 11. let vs obserue in comming to the Word and Sacrament Yee are witnesses this day Boaz saith that they are witnesses for that they saw and heard what was done at that time in that assembly betweene him and the kinsman so as we see that what men come for and are called to see and heare that are they witnesses of so saith he and they also confesse it in verse the 11. By this may wee know who to produce for fit witnesses in a matter such as personally are seers and hearers of that which they testifie and as they bee fit witnesses so then are they sound and faithfull if they will truely and without respect of person affirme that for truth which they know to be so for it is one thing to be a fit witnesse in respect of a mans knowledge and another thing to bee a faithfull witnesse to speake truely what he knoweth Seeing what we see and heare maketh vs fit to bee produced for witnesses when occasion shall serue let vs in matters of moment for vpholding of truth iustice and peace obserue well what we doe see and heare that we may be true and faithfull witnesses to maintaine truth iustice and peace without all partiality That I haue bought all that was Elimelechs and all that was Chilions and Mahlons Here is shewed whereof they were witnesses one thing is here specified the other in the next verse This heere is of the purchase of land whereunto hee calleth them to bee witnesses for better confirmation of the land and the right thereof to himselfe for Deut. 19. 15. witnesses are for to establish a matter So wee see in Boaz a care to make sure the estate A wise man will seeke to make sure that which hee purchaseth as Abraham also did and Ieremie who had for confirmation Gen. 23. Ier. 32. 10 11 25. of the land first the euidence drawne then the same sealed thirdly the same done according to Law and custome and lastly before witnesses Thus the Scripture commendeth vnto vs a care herein from these examples it is wisedome and prudence to secure our estates in the best manner so it be iust and honest for so shall wee preuent future contentions which after might rise about
Cor. 6. 14. Gen. 27. daughter to his seruant an Egyptian but otherwise they may not God forbad it his people such matches were condemned the Yoke is vnequall as Saint Paul speaketh it was reproued in Esau and herein was hee a griefe vnto his parents This is not to marry in the Lord it is dangerous to the soule if the heart should bee drawne from God as was Salomons and such matches hath 1. King 11. 1. Nehe. 13. 26. Deut. 4. 7. 2. Chro. 19. 2. 21. 6 13. God cursed as we may see in Iehoshaphat matching his sonne with Ahabs daughter it had almost rooted out his whole House Fathers and Councils doe condemne it and therefore beware of making such matches The wife of Mahlon See for this before Chap. 1. 4. and in this Chapter verse the 5. where Ruth is called the wife of the dead and here shewed to bee Mahlon the Elder brother to Chilion the husband of Orpha who by her apostasie lost her blessing in Israel which Ruth obtained by her constancie Haue I purchased to be my wife We see hence a good man will be at cost to obtaine a good wife Abraham Gen. 24. will send farre a messenger to this purpose with Camels loaden and with Iewels of siluer and gold Iacob will serue seuen yeeres and seuen Hos 12. 12. Gen. 28. 29. too but he will haue Rachel Boaz here will purchase a poore Ruth for her vertues for indeed a vertuous womans price is aboue Rubies shee Prou. 31. will doe her husband good all his dayes shee is worthy therefore the getting and worthy to bee honestly maintained and yet wee see most care least for such an one but they will labour and spare no cost to get one that is faire though beautie be deceitfull vanity and sometime such Pro. 31. 30. a one not ouer-honest or one rich louing the portion better than the partie marrying basely and after liuing disconâ—eâ—â—dly or for birth and friends when the one lifteth vp the heart with pride and the other becommeth chargeable Beautie maketh not blessed but vertue not goods but grace not naturall generation but spirituall regeneration not friends heere but the sweet fauour of God which hee onely affordeth vnto the vertuous See further from hence the loue of Naomi to Ruth who giueth her right to Boaz to redeeme the land for aduancement of Ruth for louing parents will doe much for the preferment of their children Naomi heere liueth vnmarried shee doth all shee may to get Ruth a good match for her owne sake and in loue to the dead that of her may be gotten one to beare the name of the dead as Boaz speaketh in the words following Which honest and louing care of Naomi checketh such widdowes as being well left by the dead doe either of couetousnesse and carelesnesse neglect to marry their children liuing onely for themselues or else of a wanton lust doe cast themselues away vpon such as will both vndoe them and their children To raise vp the name of the dead vpon his inheritance Of these words somewhat is spoken before on verse the 5. which I will not repeat Here Boaz alledgeth these words as a reason of his marrying this young woman they are the words of the Law in Deuteronomie and so are the next Deut. 25. 6 7. following to which Law Boaz had respect in thus matching with Ruth from whom we learne these things First that a wise man will preuent an offence which by others might bee taken at him when hee considers the occasion thereof for Boaz telleth them the true ends of his marrying thus lest the Beholders and Hearers should haue censured ill of him as of lecherie he being old and she yong or of folly she being poore and he rich she base and he honourable or of an inclining in her to idolatry he being an Israelite and shee a daughter of Moab of that race which inticed Israel to sinne and brought a great iudgement vpon the Num. 25. people And this hee did for the care and credit Eccles 7. 1. Prou. 22. 1. of his name which is highly to be esteemed and in loue vnto those there gathered before him in whom hee would preuent the offence which on their behalfe might be taken though not on his part giuen And thus must wee learne to doe 1. Cor. 10. 32. Mat. 18. both to beware of offences to all sorts and also where wee perceiue that any might take an offence there wisely to preuent it in them if wee can and not bee like such as giue themselues to all licentious libertie to liue as they list as almost euery one doth in these dayes not caring for a good name of a graue and sober Christian or of adorning their holy profession or of displeasing the godly minds of others but to liue onely like Libertines after their owne lusts opening the mouthes of the Aduersaries to speake ill of the Gospell of God Secondly from Boaz wee may learne that a godly man in his marrying is guided by Gods Law and hath respect vnto Gods good pleasure therein so had Abraham in matching his sonne Isaac and Isaac in marrying of his sonne Iacob for such as be godly make the Lords Will Word their Rule in all things much more in a matter of this weight and consequence they know it to be Gods ordinance and therefore will aduise with God about it yea they know that God hath not left men herein to their liberty and lust to marry as they like best but hath limited them and in his Word hath taught them with whom how and to what end to marry And therefore in marrying we must be ruled by the Lord which will appeare by these things If we see what calling wee haue to marry before wee enter into this troublesome estate as Reason and Religion should perswade vs If we see that wee haue a iust cause to marry then to consider with whom God alloweth vs to marry If we seeke out such a one as not onely with whom we may marry lawfully but also fitly therefore to pray earnestly to God for such a one for God maketh fit matches Gen. 2. and a vertuous woman is his gift It is a happy thing to match fitly and more hard then to match lawfully If lastly we vse marriage Gen. 2. as God hath appointed for increase of posterity and to auoid fornication the first end was before 1. Cor. 7. the fall the latter after and withall for mutuall society helpe and comfort which one ought to haue with another which cannot be except there bee fitnesse grace true loue humilitie and patience But who are thus led by the Lord in their marrying Men seeke wiues now without any respect to Gods will and pleasure they follow the lusts of the eyes the lusts of the flesh and pride of life Thirdly we may obserue how the vertuous are to match so as they may raise vp
brother in law to Aaron the head and Prince of the Tribe of Iudah which host consisted of 74600. valiant men the first Num. 1. 7. 2. 3. and 7. 12. Standerd This first offered to the dedication of the Altar For the greatest should be the forwardest to Gods seruice and to aduance Religion This also first set forward with his charge towards Canaan Num. 10. 14. so should the greatest with their families set forward to Heauen This signifieth experiment or triall for the Elect of God hauing gotten to bee Aminadabs and become free they taste of the Lords goodnesse and can say with Deuid Come and see what the Lord hath done for my soule They keepe in remembrance the kindnesse of the Lord and can speake of his noble acts And Nahshon begate Salmon 1. Chro. 2. 11. where he is called Salma he married Rahab Mat. 1. 5. Thus in the Line of Christ are brought in Gentiles for our comfort of whom he came as well as of the Iewes and is our kinsman as well as theirs This signifieth peaceable and so are the Elect for after they become Nahshons experienced in Gods goodnesse they haue a peaceable conscience they haue a quiet minde without murmuring without doubting without gainesaying the will of God in any thing which may happen though it crosse them in this world neuer so much they bee peaceable also towards others because the wisedome from Iames 3. 17. aboue with which they are indued is peaceable And Salmon begate Boaz 1. Chron. 2. 11. of Verse 21. whom I haue spoken before It signifieth in strength for when the Elect are Salmons that they finde inward peace with God and that they know God to bee with them then they say to their soules as the Angell to Gideon Goe in this thy strength for in the Lord they are valiant and by his helpe may doe worthily being confident in God And Boaz begate Obed 1. Chron. 2. Mat. 1. Of this also before It signifieth seruing such are the Lords Elect they are his seruants for when God hath made them Boazes and put strength of grace into their hearts to withstand their spirituall aduersaries they wil become obediēt Obeds And Obed begate Iesse 1. Chron. 2. 13. Mat. 1. Verse 22. who dwelt at Bethlehem and was an ancient man in the dayes of Saul This signifieth a gift or 1. Sam. 16. 1. offering and such bee all true Obeds when the elect become seruiceable and obedient the ioy they feele in the Lords seruice maketh them Iesses euen to offer themselues to God as holy Rom. 12. 1 and acceptable sacrifices And Iesse begate Dauid 1. Chron. 2. 13 15. Mat. 1. Of this Kingly Prophet and propheticall King I might speake more at large then might seeme sutable to this briefe exposition I therefore referre you to the Bookes of Samuel and the first of the Kings and the first of the Chronicles and to the Booke of Psalmes which liuely set out this holy man a man after the Lords owne heart His name signifieth beloued and such are the Lords Elect and they may know themselues to be so God witnessing his loue to them for when they bee once Pharez separated from the vaine world Hezrons ioyfull and glad in this their separation Ram's lifted vp in mind to heauenly things Aminadabs a free people from spirituall thraldome hauing gotten the Spirit of Adoption Nahshons experienced in Gods loue Salmons peaceable and Boazes going on in this their strength and Obeds obedient and that freely as Iesses what doubt is there but that they bee Dauids euen beloued of God To conclude this Chapter and so this whole History we may here see how from a meane estate some can arise to great honour as Ruth from gleaning to be the wife of Boaz and the Grand-mother of a King and Prophet Thus poore Mordecai was exalted and that on a suddaine from sack-cloth into silken Robes fit for a King from feare and danger of death to great honor and to be feared And thus came Ioseph from a prison to be a Prince in Egypt and Dauid from keeping sheepe to bee the King of Israel all which is the worke of God as Hannah singeth Dauid publisheth 1. Sam. 2. 8. Psal 75. 6 7. 113. 7. Daniel 4. 17. and Daniel teacheth It is easie with the Lord suddainely to make a poore man rich and to exalt him to honour And therefore let such as be low not enuie the aduancement of others lifted vp it is of God and let them not repine nor murmure to see themselues neglected for if God held it good for such and for his glory to be lifted vp as he can do it so verily he would do it as well as he doth others for God respecteth no person but doth what hee pleaseth in heauen and in earth what is most for his glory though we iudge perhaps otherwise Another thing may wee note for the comfort of the godly That great is the reward of Religion Ruth was of the Lord mercifully rewarded as we haue heard so was Rahab by faith preserued and all with her brought from among cursed Canaanites to bee among the Israelites yea to become the wife of Salmon a Prince in Israel and lastly to be vouchsafed this mercy to bee recorded with the faithfull in the Catalogue of the most Renowned yea and to be mentioned with Abraham for her good works Heb. 11. the fruit of true faith What got Dauid for his Iam. 2. vpright heart though he seemed to be neglected of his parents and sent to keepe sheepe and not called to the Feast till Samuel caused him to bee sent for Was not hee for all that esteemed of God chosen before all his brethren The Lord will not let goodnesse be vnrewarded for godlinesse hath the promise of this life and of the Life to come And in this let all that truely feare God comfort themselues and looke vp to the recompence of the reward which in due time they shall receiue to the full if they faint not Blessed be God and his Name be praised for euermore Amen FINIS
a speciall iewell in women who are too tonugue-ripe yet sometime necessity enforceth them If this might bee the onely key to make them speake they then speaking were worthy attention if with all they would speake in wisedome and within compasse knowing when againe to keepe silence Surely we will returne That is disswade vs not thus to leaue thee for we are resolued to go with thee in this thy returne home Where note that an earnest affection suffereth not easily a separation from the party affected For the truth of this see it in any sort of loue as in carnall loue betweene Samson and Dalilah Iudg. 16. In naturall betweene Dauid and Absalom In friendly loue betweene Ionathan and Dauid and Mephibosheth to Dauid also In Christian loue as in Paul to the Iewes Rom. 9. 13. and in Moses to the Israelites and in Diuine loue as of Gods to vs and of blessed Martyrs towards God againe In all these what prouocations vvere there to breake off except it bee in Gods behalfe towards vs who offereth no occasion to make vs leaue him yet where affection is settled there will hardly be a separation for true loue liueth in the party beloued and can no more forsake him then himselfe It is also full of patience to put vp wrongs and taketh euery thing in the best part and hopeth of better in the worst things Let vs hereby try our loue which is euer with peace and vnity for where discord is there is no loue Such then are hollow-hearted friends which professe loue and yet vpon euery trifle breake out into manifest signes of hatred With thee As if they had said Though thou beest our mother in law and art but one and a poore woman yet thy grace and vertue is such as wee are content to forsake our countrey and carnall kindred for thee with thee will we therefore goe And indeede it is better to haue the company of one sound Christian than to enioy the fellowship of a world of worldlings Good Ionathan took more delight in one Dauid than in the society of all his fathers house for the fellowship of the godly is comfortable and very ioyous to the soule of such as bee godly but the company of worldlings vaine and vnfruitfull to God-ward The godly are worthy to bee affected and loued they be the children of the most High and the world is not worthy of them no not when they be in the most basest condition in the iudgement of men Heb. 11. 38. And the godly are such as with whom God is for euer who goe the way to eternall life which whosoeuer looketh for must keepe them company thither And therefore let vs ioyne our selues to them sit downe with them delight in them Psal 101. 6. and 16. 3. and 119. 63 79. and auoid others Prou. 23. 1. Psal 26. 4 5. and 101. 3 4 7 8. Vnto thy people Thus they call the people of Israel Gods people and Gods Church to shew that there is a right in euery particular member to the Church as in the Church to euery member and all to Christ and Christ to them 1. Cor. 12. 12. For the Church is as a body whereof Christ is the head and euery one one anothers members We may therefore clayme a right in one another to care for and watch ouer one another wee may clayme a right in all the Churches Rites and diuine Ordinances of God belonging thereto for our saluation and therefore should euery member care for the preseruation of the whole and the whole for euery member and take their wrongs to heart Lastly note out of this Verse that both the women in their passion speake the same thing but yet vpon more deliberation one of them calleth backe her word By which wee may see that in passionate affection more will be spoken than acted as wee may here see in Orpha her promise in Saul also 1. Sam. 24. 16 17. and 26. 21. and in Dauids heat of spirit 1. Sam. 25. 32. For passion causeth men to speake vnaduisedly and more than they would if they did consider thereof yea in passion men are not themselues neither can the hypocrisie of the heart be discerned no not of the parties themselues at the present instant of time which maketh such to speake better than they either can or will do afterwards as appeareth here in Orpha and in Saul Wee are not to valew words vttered in passion nor to regard them either to aduantage our selues or to harme the speaker as many doe who catch men in their sudden speeches sometime to gaine by them sometime to trouble them This ought not to be Charitie would teach better things Verse 11. And Naomi said Turne againe my daughters Why will you goe with me Are there yet more sonnes in my wombe that they may bee your husbands NAomies reply vnto their speech and second triall of them wherein is an Exhortation and a double Interrogation the first mouing to a more serious examination of their resolution and the second a reason of her continued Exhortation And Naomi said She maketh a second essay vpon them though shee saw their passion and heard their resolution for she knew that a sound triall is not made at once Wee see Orpha withstood the first and made as good a shew as Ruth both in her teares and talke yet soone after shee gaue ouer With these faire onsets Satan was well acquainted and therefore both with Iob and Christ though he preuailed not at the first yet hoped to ouercome at the last Constancie standeth not in one act neither is therein to bee discerned And therefore let none thinke they haue sufficient triall of any because they haue made once an essay with them in any matter neither let any man thinke that he hath done valiantly because he hath resisted a temptation once and could not be ouercome for thou maiest be set vpon againe and againe and if after many thou beest ouercome thou hast lost thy glory in the rest Turne againe my daughters Of the exhortation before in the 8. verse Here Naomi kindly calleth them her Daughters which she might doe both for her ancientnesse in yeeres and also for that she was their mother by marriage This is a terme of loue which here shee doth expresse to shew that her exhortation came not for want of loue but euen in loue she did it as before is noted and as appeareth plainely in the last words of the verse 13. And herein is a point of Godly discretion which is that in giuing counsell to or fro it is good so to speake as may declare loue and respect to the parties as shee doth here Abigail to Dauid Iethro to Moses yea and Lot to the very abominable Sodomites because the manifesting of loue in aduising exhorting admonishing or reprouing doth make way in the heart of the party aduised reproued and the contrary shuts vp mens hearts and eares as experience doth shew And therefore in such