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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68568	Ruths recompence: or a commentarie vpon the booke of Ruth wherein is shewed her happy calling out of her owne country and people, into the fellowship and society of the Lords inheritance: her vertuous life and holy carriage amongst them: and then, her reward in Gods mercy, being by an honourable marriage made a mother in Israel: deliuered in seuerall sermons, the briefe summe whereof is now published for the benefit of the Church of God. By Richard Bernard ...	Bernard, Richard, 1568-1641.	1628 (1628)	STC 1962; ESTC S101697	273,649	490

disdaine their poore kindred for pouertie is no disgrace where there is not want of honesty Christ was poore and very poore liuing of the almes of others God chooseth his people of such Iam. 2. None but haue poore kindred and the best haue in some of their forefathers beene meane enough II. That euen kindred either is or should be of force to moue kinsfolke to respect one another This is gathered hence for that the scope of these words is to shew how Boaz came to respect Ruth which was for Kindred sake yet chiefly for her vertues as after shall be shewed and for loue of kindred see it in Rahab Iosh 2. 13. and in the Sichemites Iudg. 9. 3. though in other respects in their choosing of Abimelech they were not to be commended See this also in Samsons friends Iudg. 16. in Cornelius to his friends Act. 10. 24. For kindred are bone of bone as the Israelites spake of Dauid 2. Sam. 5. 1. and are as the branches from one roote and as members of one body and therefore must loue one another which reproueth this age vvhich careth not for their kindred except they bee rich vvhich is the sinne of vnnaturalnesse 2. Tim. 3. A mighty man of wealth Yet also a godly man as appeareth by his godly behauior his speeches his vvorkes of mercy his praising vertue in others and his obedience vnto Gods Lavv in taking Ruth to vvise We see then that a wealthy man may be a godly man sometime Such a vvealthy man vvas Abraham so Isaac Iacob Iob and Ioseph of Arimathea for goods and graces are not in themselues opposite being both the gifts of God the one may helpe the other grace to guide and dispose vvell of goods and goods vvell vsed to declare and set forth the graces of the heart in almes-deeds in maintenance of Gods Word and in doing other Christian duties grace humbleth vvhere riches vvould puffe vp yet riches vvell vsed bring grace in estimation before men for they inable men to shew forth godlinesse to passe on Eccles. 5. 20. their time with the more comfort and to countenance and defend their poore Christian brethren in well-doing Therefore if grace and goods goe together thou hast great cause to blesse God for it is a most happy estate to bee rich towards the world and to God too to bee rich body and soule But although this is a very rare estate yet wee see that they may meete together and therefore we may not thinke that he which is rich cannot be religious True it is that it is hard for a rich man to enter into the Kingdome of heauen Luk. 18 24. 25. but it is not impossible If any aske mee why so few are rich which be godly I answer Because the Lord chooseth most of such as be poore for his people these make conscience of getting goods and will not follow the way of euill men and worldlings to enrich themselues neither will the Lord make many of them rich lest they should waxe in their wealth proud and forgetfull of God as men in their abundance do Why will some say are most rich men hardly religious Because 1. Cor. 1. 26. God chooseth few of them they be taken vp with the cares of this life which choaketh the Mat. 13. seede of the Word in them they set their hearts vpon their riches as they see them encrease and are wholy taken vp therewith so as they cannot set their mindes on better things Lastly they Mark 10. 17. make riches their God so as they cannot serue God because they serue Mammon And of the family of Elimelech So as Boaz and hee were both of one house and stocke and very nobly borne both of them Chap. 4. 20 21. yet Elimelech poore and his wife in a very meane estate so as wee hence may see That parents may prouide for posterity but which of their children shall be rich which poore is of Gods disposing and not of mans forecast as wee may see in these two whose Ancestor Nahshon was the Prince of Iudah the Num. 1. 7 16. 2. 3 27. Eccles 5. 14. Royall Tribe and ruled ouer 74000. men of war or was fit for it Thus parents may haue a goodly portion when some of theirs may haue nothing left them For riches are Gods gift he can bestow them and he can take them away againe which Iob acknowledged If parents cannot make their children rich then let them not with too much care vexe themselues for them let them not think that by their scraping together they can make them wealthy after them that is Gods blessing that is his mercy for if he blesse it not Oh how soone is that consumed by children which parents got with great labour and care and perhaps with an ill conscience too which procured the curse besides much infamy and hatred of men in their life time Is it not madnesse in parents to damne themselues in hope to make their children great seeing they cannot effect what they striue for except God bee so pleased to haue it And then heere let children looke vp to God and learne to feare him and rest not in their parents gettings but rather let them set themselues to honest callings and learne how to bee able honestly and frugally to manage that which shall be giuen to them that when they shall haue such goods and lands in their hands which their parents shall leaue them they may the better be able to employ them and so preserue vvisely that which is befallen vnto them For let parents get what they can if they leaue their children without callings idlely brought vp to goe brauely and to follow the loose wayes of most rich mens children in these dayes as not knowing any thing but how to play the Gentlemen as they call it a consumption will soone sease vpon all and turne them out of all and they become beggers as dayly experience sheweth And his name was Boaz. This is added for more certaine knowledge of the party her kinsman circumstances make Histories more credible and therefore are they expressed This name signifieth strength or fortitude whose sonne he was and of what house he came is noted afterwards in the end of the fourth chapter Verse 2. And Ruth the Moabitesse said vnto Naomi Let me now goe to the field and gleane eares of corne after him in whose sight I shall find grace And shee said vnto her Goe my daughter THis verse is a request made and sheweth first of whom it is made then to whom and for what with the graunt thereunto as is apparent by the words The scope is to shew how great things come to passe by poore and vnlikely beginnings as we may see in this of Ruth of Ioseph cōming to be a Prince in Egypt the like may be seen in Moses yea in the glorious aduancement of Christs Gospel By all which Gods power and wisedome is shewed mans wisedome cast

Secondly that we haue assistance of God his Spirit teaching vs to pray with groanes which cannot bee expressed because wee know not how to pray as wee ought and thirdly that Christ prayeth for vs and in him we offer vp our supplications and so shall be heard This lesson 1. Sam. 12. Rom. 15. 30. 2. Cor. 1. 11. Ephes 6. 18. Col. 4. 3. 1. Thes 5. 25. Philem. 22. Phil. 1. 19. Heb. 13. 18 19. also teacheth vs to esteeme greatly of the prayers of the godly seeing they be so effectuall and desire them to pray for vs as the Israelites did Samuel and S. Paul the faithfull and Saints of God as may appeare in almost euery of his Epistles so highly did he account of their prayers for him Verse 14. And the women said vnto Naomi Blessed be the Lord which hath not left thee this day without a kinsman that his name may bee famous in Israel PRaise and thankesgiuing vnto God at the birth of the child The parties reioycing were the women their ioy was vttered to Naomi the manner was holy and religious praising God the matter thereof or the moouing cause was that God had not left her without a kinsman and the hopefull end thereof that his name may be famous in Israel And the women said That is such godly women as were at the child-birth these reioyced In Naomies behalfe For it is the duty of one to reioyce in the welfare of another when God best 〈…〉 his blessings vpon them As these doe here the neighbours Luk. 1. 58. Exod. 18. 9. Iob. 42. 11. of Elizabeth Iethr● at the prosperity of Israel and the friends of Iob at his recouery This we are commanded to doe to reioyce with those Rom. 12. 15. 1. Cor. 12. 26. Matth. 22. 39. that doe reioyce the godly are members one of another and therefore must needs haue a fellow feeling it is a fruit of loue and charity and that wee loue our neighbours as our selues which if we doe we will reioyce in their welfare as we doe in our owne But let this be with them in lawfull things for charity reioyceth not in iniquity let vs reioyce with them in their happy and blessed 1. Cor. 13. welfare whether temporall as former examples shew or spirituall as Saint Paul reioyced in the behalfe of the Philippians and Colossians and Phil. 1. 3 4. Col. 1. 3. 12. 2. Ioh. Verse 4. Saint Iohn in the graces of the elect Lady and her children This reprooueth three sorts first such as enuy the prosperity of others as Sanballats Nehe. 2. 10. Exod. 1. and Tobies like Egyptians which cannot endure to see others prosper by them These are voyd of charity which is without enuy and they 1. Cor. 13. 4. are like the diuell that being cast from Heauen could not endure to see man in Paradise or like diuelish men Cain Saul and the Scribes and Pharises the enemies of Christ Secondly such as reioyce with their friends in their prosperity though they get vp by vniust meanes and by vnlawfull practices vphold themselues this is not 1. Cor. 13. 6. true loue for here is more cause of mourning then of reioycing for what ioy can it bee to a godly heart to see his friend rich and in glory by vsury bribery oppression deceit and fraud which came for plagues vpon him from Heauen and are the high way to hell and damnation But outward prosperity so dazeleth the eyes and deludeth the heart as the plagues of the soule and vengeance due for the same they either see not or beleeue not therefore they reioyce like worldlings with such as themselues The third fort are they which cannot reioyce with others in their spirituall welfare that men are become godly as Saint Paul and Iohn did but rather despise them for it because they themselues sauour not of the things of God they loue darkenesse rather then the light If they doe reioyce herein it is rather for the good which conuersion brings in worldly respects then of religion it selfe as that hereby they leaue to be vnthristie and doe care to liue in the world and such like vvhich is no reioycing at their heauenly graces but for vvorldly profit and for such things as Religion maketh good in regard of the outvvard things of this life as profit good report in a common acception ciuill carriage and so forth This is a worldly and not a spirituall reioycing with-those that truely reioyce in the Spirit Vnto Naomi And why to her more then to Ruth Because she was the principall instrument for the effecting of the marriage and shee stood in most need of comfort hauing endured a long time affliction For those chiefely are to be cheared with the consideration of Gods mercies and blessings who haue been most humbled As these doe here Naomi for they speake so to her as if this blessing had been onely for her comfort saying He hath not left thee without a kinsman hee shall be to thee a restorer of life and so forth And therefore when wee see any to haue been much cast downe and that the Lord beginneth to shew them mercy let vs speake thereof chearefully vnto them and comfort their hearts for they know how to vse well Gods mercies their former humiliation hath prepared them hath schooled them so as they will not waxe proud with the Lords blessings as others doe Blessed bee the Lord. Words of praise and thankesgiuing to the Author of this blessing Thus begin they their ioy and mirth for the ioy of the godly is holy and religious for the matter of their ioy is good and lawfull the manner with Ephes 5. 19. grace in the heart as the Apostle exhorteth and the end to set forth the Lords glory of whom with praises they make mention This was the ioy of Moses and the Israelites of Deborah and Exod. 15. Iud. 5. 2. Chron. 20. Luk. 1. Barak of Iehosaphat and Iudah of Zacharie and Elizabeth for the godly take occasion from all the good which befalleth them to be mindfull of the Lord from whom they know they receiue all blessings whatsoeuer they be and whosoeuer be the instruments thereof to them with Dauid Psalm 103. therefore they say O my soule praise thou the Lord and forget not all his benefits If this bee the ioy of the godly what wickednesse then is it in those who in their mirth and in the midst of Gods blessings doe put away the remembrance of God and the thought of his precepts spirituall songs and gracious speeches marre vtterly their mirth the presence of the godly is hatefull to them and hindereth their merriments for they cannot reioyce but in vani●ie their talke is ribauldry their songs wancounesse their laughter madnesse and the delight of their hearts meere sensuality the mirth of these must turne into mourning before they dye else shall their musicke b●e else-where weeping wailing and gnashing of teeth And here before I

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