mercies and therefore he seuerely punished them as the story of the Iudges shew in giuing them into the hands of their enemies grieuously to oppresse them and heere by famine to plague them From whence we may obserue I. That sins especially these aforenamed deserue the Iudgements of God Deut. 28. 1. King 8. 35 36 37. because sinnes prouoke and incense the wrathfull indignation of the Lord against men as appeareth by his terrible threatnings Ps 11. 6. Rom. 2. and his inflicted punishments vpon euill doers of which there want not examples in the Scripture as the old world Sodom Israelites in Wildernesse in Canaan and therefore to escape plagues let vs take heede of sinne Ezech. 18. 31. Reu. 18. II. That famine and dearth is a punishment for sinne and that a great plague Ezech. 5. 16. Deut. 28. 23 24. Leuit. 26. 19 20. Amos 4. Therefore to auoide it either preuent sinne that it bee not committed or if we be ouertaken repent of sinne and that sincerely and speedily And when this hand of God commeth vpon vs let vs search our waies and let vs humble our selues 2. Chro. 7. 14. that the Lord may heale our Land for it is a terrible iudgement 1. Sam. 24. 14. and without mercy 2. King 6. 10 29. Ezech. 4. 10. This famine men do know yet there is another Famine which few know or if they know it they feare it not the famine of the Word Amos 8. 11. which the Lord threatneth by that Prophet as a greater plague than thâ— famine of bread and water the foode for the body and yet alas who feareth it who are touched with the terrour of this plague III. We may hereby see how God made his word good vpon them and that he dallyeth not with his people in denouncing iudgements against them for Moses had told them Deut. 28. that God would thus afflict them if they would bee rebellious against hm and heere the story telleth vs that in the daies of the Iudges this plague of famine came vpon them This Ezechiel verifieth in Chap. 6. 10. and the punishments inflicted as the Lord denounced them shewe the truth hereof that the Lord speaketh seriously hee doth not iest with sinners he will certainely make good vpon them what he threatneth as may be seene vpon Iezabel Ely's sons and vpon his house vpon Iâ—roboam Ioachin Zedechiah and on Ierusalem For the Lord is the God that hateth iniquity and is iust in his Word euen the God of Truth as well in threats as in promises And therefore let vs feare the Lyons roaring and not be like him that blesseth himselfe and dreadeth not the curse Deu. 29. 18. but presumeth of mercy as if God were not also iust to punish offenders But such must know they deceiue themselues they harden their own harts they abuse Gods mercy which is to worke feare Psal 130. 4. Ier. 33. 9. and obedience Rom. 12. 1. They spoyle God of his Iustice and Truth in his threats incense the Lords wrath to plague them in a high degree as he threatneth in Deuteronomie 29. 19. In the Land In the Land of Canaan the Kingdome of Israel where God had placed them planted them and promised to them his blessings plentifully yet see now for their sinnes in a Land once flowing with Milke and Honey Ezech. 20. 6. they finde scarcity Hence note I. That people depriue themselues by their sinnes of that which God had giuen and they enioyed according to his promise For sinne will depriue Angels of heauen Adam of Paradise Cain of his honour Ruben of his birth-right thousands of the Land of Canaan though they came out of Egypt Ierusalem of her Kings her Temple Peace and prosperity men of their honours as Ieroboam Haman of their libertie as Manasses of health as Vzziah of their liues as Corah with his company Let vs then blame our selues for our miseries and not the Lord for punishing vs as wee deserue And if we would hold the blessings which wee doe inioy beware of sinne which will robbe vs of all we haue II. That a fruitfull Land is made barraine for the sinnes of the inhabitants thereof Psal 107. Leu. 26. 19 20. And these sins in particular procure this plague The abuse of Gods mercies Luk. 15. 14. Idolatrie 1. King 17. 1. 2. King 4. 36. The murthering of innocents 2. Sam. 21. 1. and the oppression of the poore Amos 4. 1 6. Know then how to preuent hereby scarcity and in the time of want turne from sinne by repentance and blame not the heauens or earth murmure not against vnseasonable weather but be displeased with our sinfull selues III. Iudgement begins at the house of the Lord 1. Pet. 4. Ezech. 9. hee will shew his hatred of sinne vpon the land of the liuing for he cannot suffer euill in his people if a Moses an Aaron a Dauid a Iosias sinne they shall feele the smart of it Now therefore if iudgement begin at Gods House what shall become of Gods enemies If the Church feele wrath what may the Aduersaries expect A certaine man of Bethlehem Iudah Iudah the Royall Tribe And this is added for distinction because there was another Bethlehem in Zebulon Iosh 19. 15. This Bethlehem was called Ephrata Gen. 35. 13. sixe miles from Ierusalem as some say here Iacob fed his sheepe Gen. 31. heere Rachel died Dauid was borne and Iesus Christ our Lord It had the name from Plenty and signifieth the House of bread So as we see the noble Tribe of Iudah and this honourable place of Bethlehem felt this scourge of God No place is exempt from the punishment where sinne is suffered to reigne It bringeth famine vpon Bethlehem Iudah and on the Land of Israel it bringeth the sword and famine into Ierusalem There is then no place to keepe vs free from feeling the punishment if sinne be not remoued chase out this and call home againe the Lords blessings Went to soiourne As a stranger in another Countrey from his owne home We here see how God can remoue by one meanes or another men out of ther homes and harbour Dauid through iust feare of Absalom out of Ierusalem Manasses by force out of his Kingdome into prison other by vnthriftinesse cast out themselues some voluntarily leaue their habitation and place of abode and returne not againe All which came about by the hand of God who hath all things at his disposing that no man may thinke himselfe securely settled especially if he be a Shebnah the Lord Esay 22. 15 16 17. will driue such out Amos 4. 2 3. Note againe how feare of corporall wants will make men leaue their home their natiue soyle their friends and kindred to goe into a strange countrey So forcible is nature for preseruation of bodily life which man so much esteemeth and loueth This should then make men care to keepe the blessings prouidently and frugally also to auoide the occasions and meanes of wastfull misspending seeing seare of want
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
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
and they said Is this Naomi IN the sixth verse they tooke their iourney and after stood parleying by the way now they goe forward till they came to the end thereof so as here is shewed how long they did iourney and whither and then what was the euent when they came there So they two went vntill they came to Bethlehem When Naomi had tried her she tooke her to her and so shee poore woman returneth into her Countrey left of all except this one shee was forsaken but not of all one goeth with her and they two poore women goe together and left not off till they did come vnto Bethlehem Whence obserue I. That they are to bee admitted into our fellowship whom wee find to be constant in a good course and true louers of goodnesse whatsoeuer they were before Naomi thus admits of Ruth no doubt with great comfort Thus Paul alloweth of Marke 2. Tim. 4. 11. though before hee had refused him Act. 15. 38. and willeth others to entertaine him Col. 4. 10 11. For thus Gods Angels deale with vs they will account vs their fellow-seruants whē we turne to God though before we were neuer so lewd yea they will reioyce ouer vs and will louingly attend vs let vs then admit of such as God also himselfe doth accept of vs. II. That God leaueth not his in distresse or altogether comfortlesse Naomi went out with husband and children and lost them shee returneth not alone but God sent her one to accompany her and to comfort her And where mans company to helpe and comfort faileth there God will send his Angels as with Iacob in his trauell to Mesopotamia and with the three children in the Fornace Yea God will stand by Paul when all men forsake him 2. Tim. 4. because hee knoweth our frailty and weakenesse and therefore will not leaue his altogether comfortlesse that their faith should not faile which to thinke vpon is not a small comfort vnto Gods people in their affliction and troubles III. That a true resolution will shew it selfe in a full execution Shee resolued to goe with Naomi and so shee did till shee came to Bethlehem Iacob vowed and so resolued in his returne from Mesopotamia to build an Altar to God at Bethel and so he did Gen. 18 and 35. Yet this is so to be vnderstood if forcible impediments hinder not as we may see in Pauls will to goe to the Thessalonians which yet he did not then because Satan hindred him 1. Thes 2. 18. By this may we learne to know the difference betweene solid resolutions and suddaine flashes raw and vndigested purposes betweene true resolutions and such as be made in shew but in substance proue nothing so neuer seene in the effects IV. In this their trauell to Canaan and therein to Bethlehem note three things their vnity feruencie and constancie they went together louingly they ceased not to goe on they did not linger they tooke no by-paths neither forgate they whither they were going till they came vnto Bethlehem in Canaan As these thus went to Canaan so should we vnto the spirituall Canaan and heauenly Bethlehem we must goe in vnity 1. Cor. 1. 10. and be of one heart Act. 1. 14. and 2. 1 46. and 4. 24. in a godly feruency Rom. 12. 11. Tit. 2. 14. Ezech. 3. 14. as Eliah Nehemiah the Angel of Ephesus Reuel 2. 1 2. and as our Sauiour whom the zeale of Gods house had eaten vp And we must goe in a constant Spirit and not be weary of well-doing Gal. 6. for he that continueth to the end shall be saued To conclude the obseruations from these words note how Bethlehem the house of bread yea Canaan a land flowing with milke and hony and no lacke in it Deut. 7. 8 9. and 11. 9 11 12. and 27. 3. was made so barren as Naomi was faine to goe into Moab for reliefe and yet now is made fruitfull againe answerable to the name Whence see how the Lord can make a fruitfull land barren Psal 107. 33 34. for the sinnes of the people and againe can turne barrennesse into plenty of his mercy and goodnesse Psal 107. 35 36. Therefore to haue the continuance of Gods mercies take heede of sin when we enioy them prayse him for them when we be in scarcitie seeke to him because God can helpe Psal 65. 10 11 12. and he hath promised to giue a blessing Esay 41. 17 18. 2. Chron. 7. 14. and beware of murmuring in want 1. Cor. 10. remember there the iudgement yet is this a common thing amongst vs now a dayes vpon any vnseasonable weather or worldly crosses to repine which yet easeth vs nothing but doth the more prouoke God to punish vs. And it came to passe when they were come to Bethlehem These words are a repetition of the former words immediately before Thus plainely speaketh the Holy Ghost declaring the matter not in curiousnesse of speech but in euidence of the truth That all the city was moued about them That is All the Inhabitants of the City A figuratiue speech as in Mat. 2. 3. There was a generall comming together to see them Such a mouing is sometime for feare Mat. 2. 3. sometime for ioy 1. King 1. 45. Mat. 21. 10. and of a wonderment Act. 2. 6. All this noteth that Naomi was not an obscure person before but a woman of fame before shee went and therefore was this obseruation of her returne when shee now was come to Bethlehem By which we may vnderstand that the more renowned any be in prosperity the more remarkeable are they in a downefall and in aduersity This experience sheweth to be true among our selues by very late instances for the eminency of such in prosperity haue the eyes of many vpon them friends enemies equals one sort lookes on with loue another with hatred the last with enuie and disdaine and as they be affected in a mans dayes of prosperity so will they speake and shew fully themselues in aduersity This should make such as be set out so to the view of men to behaue themselues wisely in euery estate seeing they be so obseruable Is this Naomi There be three opinions of this and it may be that the company being mixt and of all sorts they might speake the same words but with differing minds Some thinke the words spoken in contempt Is this Naomi Shee that was so faire and full is shee now brought downe If this may stand we see that pouerty bringeth contempt euen vpon the best So was Iob contemned by base fellowes Chap. 30. 1 11. So was Dauid of Nabal of Shemei yea our Sauiour vpon the crosse Salomon speaketh of the poore as subiect to scorne and contempt Prou. 17. 5. and 19. 4. which commeth through the want of heauenly wisedome Prou. 11. 12. the want of Gods feare Iob 6. 14. and because men in prosperity are proud and doe sinisterly interpret of such as be in aduersity Doth aduersity bring contempt Then let
vs take heed how by our owne prodigality folly and wickednesse we bring euill vpon our selues if it be the immediate hand of God and not thy fault thou shalt be censured as Iob was how much more when the cause is apparently from thy selfe Againe let men in aduersity prepare to beare contempt and not be impatient nor take it to heart for Iob Dauid Christ Iesus suffered it patiently If men learne not patience in this it will make them lay violent hands vpon themselues as Saul who could not 1. Sam. 31. 14. endure contempt and therefore would preuent it by killing himselfe for impatient proud hearts take contempt in aduersity to be worse to them then death it selfe Indeed to mocke or despise the miserable is an argument of the want of Gods feare and that such are vncharitable cruell and void of mercy for whom there remaineth iudgement mercilesse yet howsoeuer the wickedly proud behaue themselues we must in aduersity be content Some thinke the words to be spoken with admiration Is this Naomi as if it had beene said Oh what an alteration is here And so taking the words we learne that strange alterations in mens estates make people to wonder whether it be in prosperity or aduersity for good or euill in any quality The wise and learned friends of Iob were astonished at the change of his estate Sauls conuersion was wondred at 1. Sam. 10. 11. So the gifts of the Apostles and miracles Act. 2. 7. and 4. 13. and Christs wisedome and learning being but twelue yeeres old for men are more carryed away with the consideration of the outward meanes how things came to passe then of the power and pleasure of God to make such an alteration Therefore in great alterations looke for wonderings and take no offence thereat for it is mans nature so to doe at vnusuall things yea it is a certaine corruption and folly in the vulgar sort who consider not the causes of things It could not but somewhat moue Naomi to see such a concourse of people to come to wonder and gaze vpon them as people doe at strangers or at others in a changeable estate euen among our selues But these follies of people wee must passe by Some thinke the words to be vttered from pitty and commiseration towards her as if it had beene said Is this Naomi Alas what a change is in her This is that good woman Naomi whom wee cannot yet forget though in her estate shee bee much altered And it is most like they spake in loue and compassion rather than in contempt because shee was the kinswoman of the chiefest man among them who it seemeth esteemed much of her for hee entertained Ruth kindly for her sake Chap. 2. 6 11. and sent her corne Chap. 3. 17. likewise the women spoke after very comfortably to her Chap. 4. 14 16. neither doth Naomi taxe them for contemning her but rather answereth to their esteeme of her name from her former estate and therefore this being vttered from their loue and pitty and good respect towards her as being a grace fit for Gods people to shew to them which are in aduersitie wee learne That good and godly people doe nothing lesse esteeme of the vertuous for their outward low estate and pouerty These call her still Naomi and so acknowledge her and Boaz esteemed-vvell of her euen in this poore estate Ionathan did nothing lesse esteeme of Dauid because hee was out of the Kings fauour neither did Ioseph of Arimathea lesse reuerence or honor Iesus Christ because he was condemned and executed as a malefactour among theeues for outward crostes afflictions and miseries of this life are no staine to true piety when the crosses fall vpon good men for righteousnesse sake or for the triall of their faith patience Let vs not then for outward aduersitie like the godly worse when wee haue loued them or made shew of loue in their prosperity but in aduersitie shew greater tokens of loue and doe not as Iobs friends sit downe and censure him nor as Christs friends and Saint Pauls which forsooke them in their troubles An healthfull member of the body is beloued but when it is in distresse then loue of all the rest of the members most sheweth it selfe and should not our loue appeare to the godly in aduersity which be members with vs of the same body in Christ Verse 20. And shee said vnto them Call mee not Naomi call me Marah for the Almighty hath dealt very bitterly with me THis is Naomi her answer vnto the multitude flocking about her calling her Naomi continuing a disswasion for so calling her and shewing what name they should giue her with the reason thereof drawne from her present poore estate which shee setteth out partly in this verse and partly in the next And shee said vnto them Call mee not Naomi This name signifieth pleasant and merry which in her aduersity shee thought did not befit her and therefore she did not reioyce in it Aduersitie maketh the afflicted nothing to regard worldly names and titles of a better condition and estate while they be in miserie and haue lost their former outward comforts if they be wise and truely humbled for such as be humbled indeed are not vainely in loue with goodly names and titles to which their estate is not answerable Which checketh the foolish pride of such as being in a base beggerly condition liuing almost of almes hanging vpon this and that friend yet forsooth will brag of their name their house and Gentility or rather indeed to call it as they make it Gentilisme through their lewd and vaine conuersation Call me Marah That is bitter one in a heauie and distressed estate The truely humbled desire to be accounted as they be and not as they be not as Naomi here is willing to be called Marah because her estate was answerable Shee was not proud shee submitted her selfe to Gods hand and therefore shee refused not a name according to the nature of her present condition Whose humility may checke the pride of such as would haue better names then they deserue seeking the name of Goodman when goodnesse is farre from them of Master when their Gentlemanship did hardly creepe out of a dunghill of worshipfull Esquire right worshipfull many such vaine titles which euery Vpstart now in these dayes doe eagerly affect not for any desert of vertue but for that they haue gottē some money to put to vsurie or procured some office basely by their money or a little better outward estate by illiberall and base scraping pinching and niggardly sparing or by depending vpon some person in authority by whose countenance they may domineere ouer their poore neighbours or by some such way and meanes whereof this now present age affordeth instances enow yet are such farre enough off from the true causes of Gentrie worship and due honor This good womans humility and patience may also checke the pride and impatiencie of such as cannot endure
great neglect of that which is publicke is no small detriment to to the Common-weale this great care of euery man for himselfe and for his owne priuate and little or rather none for the publicke is the cause of so great and so many euils euery where among men Secondly that men are to yeeld readily to lawfull authority commanding whatsoeuer worth they be of which are so commanded Men must bee like the Israelites and do as they said they would doe to Iosua euen to obey readily in all things Ios 1. 16 17 18. and so to vphold his authority as also they would oppose theÌ„selues against such as would not obey Dauid was very obedient vnto Saul albeit hee was anointed himselfe hee stood not vpon his right but waited the Lords time and was willingly obedient Thus should wee be to lawfull authority as the Apostle exhorteth and that by Rom 13. 1 4. Tit. 3. 1. many reasons in the Epistle to the Romanes though in those times the Kings and Gouernors were Heathen and bloudy persecutours This condemneth those which are like Corah and his Companie and like Absalom and his associats in conspiracie which are so farre from obedience as they rise vp in open Rebellion against lawfull authority Such were the counterfeit Catholicks and such be they euer in heart though not alway in action in this our Soueraignes Dominions This also checketh those which though they hate treason and rebellion and will not disobey supreme authority yet will despise inferiour officers but they are commanded the contrary as the Apostle Peter teacheth for not onely 1. Pet. 2. 13. the King as Supreme but also such as be sent of him are to bee obeyed of conscience for the Lords sake Verse 2. And hee tooke ten men of the Elders of the Citie and said Sit yee downe heere And they sate downe HEre is set downe the Assistants in this businesse how many what they were whence taken and their sitting downe in the place of Iudgement with Boaz and the Kinsman after that Boaz had willed them so to doe And he tooke ten men The Elders and people were gathered together it may seeme before vnto the Gate whether it was that they were especially sent for or that they hearing that Boaz was gone vp to the Gate of the Citie and so came voluntarily as it was perhaps their manner so to doe when they heard of any to goe vp to the place of Iudgement it is not certaine but the Elders were there and the people also verse the 11. and of the Elders hee chose onely ten to sit in the place of Iudgement why onely ten is no reason giuen it may be the number was chosen according to the ten yeeres of Naomi her absence Chap. 1. 4. in Moab or according to the number of the ten Commandements to put them in mind of their duety or for what else I will not further coniecture it was a number thought fit in this case for the hearing and determining of the matter This wee note in Boaz taking of these men men of authority that publicke causes are to bee handled Deut. 25. 7. Ios 20. 4. before publicke persons and of them a competent number for the determining thereof for therefore are such appointed publicke persons for publicke causes and by such as haue authority to end matters the thing in hand is more firmely established and if there haue beene before or might after contention arise the same hereby is cut off and preuented And therefore in such cases let such fit persons and so many bee Iudges as may by their authority end businesses betweene one anther Of the Elders Here I will note First what Elders were Secondly of whom chosen Thirdly of what sort of persons Fourthly why set ouer the people And lastly why called Elders For the first Elders were men of authority distinguished 1. King 20. 7 8. from the people and ioyned with others so as it is said the Princes and Elders Esdra 10. 8. Iudg. 8. 6 14 16. Iudges and Elders Deut. 21. 2. Elders and Officers Num. 11. 16. vnder this name were the chiefe in the Common-wealth comprehended both out of Israel Ios 9. 11. Num. 22. 7. and in Israel as in many places it fully appeareth and 2. Chro. 5. 2. Esdra 5. 9 10. 1. Sam. 15. 30. 2. Sam. 3. 17. 5. 3. and 17. 15. Exod. 4. 29 and 17. 5. and 24. 1. therefore Princes are included in Elders Iudg. 8. 6 14 16. and Rulers and Elders made one Esdra 5. 9 10. and 6. 7 8. The chiefe of the Kings house were called Elders 2. Sam. 12. 17. and such as in euery city bare rule Deut. 21. 3 19 20. for those which were appointed in euery city to be Iudges and Officers in Deut. 16. 18. are euery where after called by the name of the Elders of the city Deut. 21. 20. and 22. 15 18. Thus the Lord ordeined Gouerners to rule his people For the second they were chosen by the people and admitted by Moses as himselfe in a place witnesseth Deut. 1. 13. which was to them a great libertie and freedome For the third they were of the best able and fittest men thus to be qualified first to bee men of Exod. 18. 21. See Zipper de Lege Mos â—â— 3. ca. 9. Deut. 1. 13. Esai 3. 4. 2. Chro. 19. 11. 2. Sam. 23. â— 2. Chro. 19. 7. Exod. 18. 21. wisedome and vnderstanding and not childish and simple persons for that is a punishment vpon the people to haue such ouer them Secondly to be good men religious and fearing God for such should rule ouer men as haue conscience towards God vnder whom and for whose glory they are to rule and with those the Lord will be 2. Chron. 19. 11. Thirdly to be men of truth as Exod. 18. 21. Gen 42. 11. Iethro aduiseth that is true men as Iosephs brethren call themselues such as are that which they seeme to bee not pretending one thing and intending another but in the course of iustice doe follow the truth of the cause as the truth thereof shall appeare vnto them Fourthly to bee men Deut. 16. 19. Prou. 1. 19. Ezech 2â— 27. 1. Sam. â— 3. hating couetousnesse else will they take bribes and loue dishonest gaine and peruert iustice Fifthly to be knowne men in these things Deut. 1. 13. When such are set ouer a people let vs praise God and reioyce where such bee wanting pray to God to send them and where the contrary be lament and bewaile the estate of such a people Touching the fourth why they bee set ouer a people For the praise of the good and the punishment 1. Pet. 2. 15 14. 2. Chron. 9. 8. of the bad and to rule in iustice and in iudgement and to gouerne the people for that we bee all of a rebellious nature since the fall of Adam Now to gouerne well Magistrates and men in authority must doe two things
First they Deut. 13. 12. Iob 29. 16. Deut. 17. 4. must find out offences they must enquire and search out the same diligently for one rebellious Ionah may hazard many mens liues and the sinking Ionah 1. Ios 7. of the ship so one Achan may weaken a whole Armie and therefore it is necessary to seeke them out that sinne may be punished and Gods wrath appeased Secondly they must iustly proceed against offences and that thus first they must set Gods feare before them as Iehoshaphat 2. Chron. 19. 7. exhorts Secondly they must doe it in the spirit of courage not fearing the face of any though Deut. 1. 17. 2. Chro. 19. 11. Iob 29. 17. and 31. 34. Deut. 1. 17. and 16. 18 19. many though mightie Thirdly they must deale equally without respect of person hearing the small as well as the great not wresting iudgement but iudge the people with iust iudgement For the last why called Elders It may be they were chosen of the ancient of the people or for the most part of such for the Hebrew word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth of the Verbe which signifieth to bee waxen old and the Assembly of the Elders is called the Synedrion of the old men by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of these is it most meet that Iudges and Magistrates be chosen first for their wisedome and experience though wisedome doth not alwaies Iob 32. 9. abide with the aged Secondly for that such giue counsell with more mature deliberation and haue not the force of affection to ouer-sway them as youth hath which therefore is rash and giueth often ill counsell of which Rehoboam tasted and repented Thirdly for the grauitie of their countenance which giueth grace and credit to their authority and so are not so subiect to contempt as the young in yeeres be for the hoarie head is Leuit. 19. 32. Prou. 16. 31. to bee honoured and age is a Crowne of glory if it be found in the way of righteousnes Fourthly because they haue a strong motiue to perswade them to vpright dealing euen their old age and the nighnesse of death This made some Heathen to be vpright and stout against the mightie as Solon against Pisistratus and Cecilius against Caesar â—â—t lib. Anseni sit gerenda Resp. Lâ—â—rt Tul. de senect Val. Max. the former said his old age made him so to withstand the attempts of the Tyrant the latter told his friends that his old age and being also childlesse made him dare to speake so roundly and freely against Caesar We see then what reason there is that the Gouernours should bee ancient men such as well might bee called Elders not onely for authority but for their yeeres and grauitie Of the Citie To wit of Bethlehem for in euery Citie by Gods appointmeÌ„t there were Officers Deut. 16 18. Esdra 10. 14. 2. Chron. 19. 5. and Iudges the Elders of the people how many were in euery citie is not certaine in this besides Boaz and the Kinsman were ten And it is said tenne of them implying more In Succoth Iud. 8. were Princes and Elders threescore and seuenteene It may seeme that the number of them was either greater or lesser according to the populousnesse of the Inhabitants and largenesse of the Cities onely in Ierusalem was the great Synedrion consisting of the Seuentie two Elders constantly In euery City were Courts of iustice and euery matter came before those Elders as matters concerning idolatrie rebellion and obstinacie Deut. 17. 3 5. 21. 18. 19. 11. and 22. 21 â—4 Exo. 22. Deut. 22. 14 18 of children giuen to ryotousnesse also murther adulterie theft and iniuries offered and slander so matters of marriage and sale of land as here in this place The punishments which they inflicted were pecuniarie sometime sometime Deut. 22. 19. and 25. 2. Leuit. 19. 20. Deut. 13. 10. 17. 5. and 22. 21 24. Ios 7. beating and whipping and sometime death it selfe likewise to this death were put inticers to idolatrie and such as committed it also a young woman that should play the whore in her fathers house and those that committed adultery likewise the sacrilegious person the Leuit. 24. 14. 21. 9. 20 14. blasphemer the wizzard and the obstinate gluttonous and drunken sonne all were stoned Some were to bee burnt as the Priests daughter playing the whore and the incestuous person and this death may seeme to bee before the Law for Deut. 21. 22. whoredome Some were hanged for some offences but before the punishment was inflicted and before sentence was pronunced there was Deut. 17. 4. and 19. 15 19. diligent enquiry of the fact and also competent witnesses to iustifie the same for not one but two or three witnesses were to establish a matter and if any false witnesses were found that was done to them which they had thought to haue done to another Thus we see how these Elders proceeded in iustice from whom there was no appeale in any matter but in that which was too hard and then were the parties to goe to Ierusalem vnto the Priests the Leuites and Iudges there and abide that Sentence without gaine-saying and that vpon perill of their life From the consideration of these things afore deliuered touching superiority and Courts of iustice euery where and such a Court from which could bee no appeale wee may obserue First that superioritie of some aboue the rest is the ordinance of God for the well gouerning of a Common-wealth the chiefe and best is that which is Monarchicall when a King ruleth ouer the people so he bee as Deu. 17. 19 20. 1. SaÌ„ 8. 11 18. Moses describeth and not as Samuel for God set first one euen King Moses as he is called ouer Deut. 33. 5. the people and Moses prayeth that one might be set ouer the people lest that the Israelites should bee as Sheep without a Shepheard yea though then there were Captaines ouer thousands hundreds and tens and the seuentie Elders vpon whom the Lord had put his Spirit Againe we reade that the Lord saued his people by Iudges Iud. 3. 4. and 6. or Princes raised vp to lead them to be Iudges ouer them Futhermore when the Israelites were seated in Canaan that there were the seuentie two Elders also in euery citie Elders yet is it said That euery one did what seemed him good because Iudg. 17 and 18. and 22. there was no King in Israel Moreouer Israel neuer came to bee renowned freeing themselues from all their Enemies and subduing them which were round about them till they had a King ouer them Lastly it is the wisedome of 1. Sam. 8. 5. nations both ciuill and barbarous Heathen besides the Church of God to allow of this kind of gouernment such as the Lord hath now placed ouer vs that so euery man may not doe what he listeth and therefore
are wee to rest thankefull therewith and praise the Name of our God Secondly that in well gouerned Common-wealths like that of Israel ordred by the wisedome of God himselfe there shoud be many Courts of iustice and so many and so â—â—â—re the townes and villages that the people might haue speedy recourse thither to end any cause which might fall out among them In euery Deut. 16. 16. citie in Israel in euery Tribe and city thereof were Courts of iustice In Iudah were an hundred and twelue Cities which was but a little Circuit euen so many Courts for iustice and iudgement to which the townes and villages resorted which belonged to them and in them as is before noted were all matters handled without going any farther This would preuent long iourneyes and so great expences of subiects this would sooner bring causes to the hearing and matters to an end this were the way to haue sinne more easily and sooner punished The Israelites did not stay till quarter Sessions till Assises euery halfe yeere till which time causes must rest prisoners lye and dye in prison or else learn such villanies there as they will be euer the worse for when they be deliuered The Israelites were not constrained to take long iourneyes euery Terme to the chiefe City of their Kingdome to try matters as wee doe and as wee were wont to doe euen to go much farther to Rome from England heretofore but all had Courts for euery matter for all offences for controuersies of euery nature hard at hand and daily kept for any to haue accesse vnto Which I thus speake of onely not to condemne vtterly our courses but to set out the politicall estate of the Iewes a plat-forme of gouernment deuised by God himselfe and therefore worthy imitation of all nations and that before any other whatsoeuer for the wisedome of no lawgiuer can be compared to the wisdome of this Heauenly Lawgiuer Thirdly that it is meet that such a Court of iustice bee in euery well ordered state whose sentence should be definitiue and with which men should rest So was it in Israel Deut. 17. 11 12 from which none might decline vpon paine of death This would curbe contentions and vnquiet spirits which be full of molestations when by their purse they can maintaine their will bringing causes from Court to Court and about againe onely to make the weaker partie wearie and so to wring from him his right or else to bee vtterly vndone in following the sute a grieuous sin that which cryeth alowd in the eares of the Lord though Lawyers fill their purses by such deuilish deuices Their money perish with them which make themselues rich by such iniquities And hee said Sit yee downe here Thus spake hee to the ten Elders when the kinsman was set downe Which sheweth that as Boaz was a great man so also the kinsman was of greater place than they seeing he was placed before them yet they did not of themselues doe any thing neither did enter vpon the businesse before these were set so did hee esteeme of them and their authority Whence may be noted that wise men in gouernment doe so behaue themselues as they will take heed to do nothing that might weaken the authority of such as be fellowes in office Iudges Iustices and Officers with them for they know that what they derogate from them they take from themselues as they be Magistrates And therefore must Magistrates vphold such as be in authority with them though some perhaps for their person bee vnworthy yet must they bee regarded for the place they beare and this shall they do if as Boaz heere they giue them place with them then not presume to handle matters apart without them equally belonging to all and thirdly to be content to haue their owne causes heard and iudged by them the contrary hereto doth argue light esteeme of fellowes in coÌ„mission if not contempt And they sate downe Here was no exception taken against Boaz in any thing he commanded in a sort and they obeyed for the spirit of enuie and pride were banished else the matter had not thus been done in such peace and quietnesse for where one taketh no more vpon him than he may and other yeeld what they ought being humble and not hauty there euery thing is done peaceably as wee see here but where a Moses meeteth with a rebellious-spirited proud Corah and his company there all things fall out contrarily The word to sit is vsed sometime to consider of to aduise to take care of and the gesture of sitting which was the gesture of Kings and Iudges is a gesture of 1. King 1. 46. Prou. 20. 8. Mat. 19. 28. 2. Sam. 7. 1. rest quietnesse and peace to teach this that men in the seat of Iudgement should be aduised considerate carefull what they doe and of a quiet spirit without perturbation Such a one was Ioshua in his proceeding against Achan hee spake mildly louingly Ios 7. 19 25. without passion without words of bitternesse or contempt yet did hee not neglect to execute iustice vpon him as hee well deserued and the cause required he derided not the prisoner hee railed not vpon him but with a fatherly grauitie and words of like authority he spake vnto him his example is for imitation and a checke to some deriding and scoffing spirits sitting as Iudges vpon life and death Verse 3. And hee said vnto the kinsman Naomi that is come againe out of the countrey of Moab selleth a parcell of land which was our brother Elimelechs THus Boaz beginneth his speech of the sale of land who it was that would sell it how much a parcell and to whom it did belong before as thereby shewing her right vnto it not as an Inheritrix but as a dowrie to her as his wife And hee said vnto the kinsman Before Boaz vttered the cause of his comming into that Session hee saw all settled and audience giuen for though hee earnestly affected the businesse as may appeare by that which hath beene deliuered of him in the former chapter yet would he carry the matter wisely and discretly hereby teaching this that the wisedome of a wise man keepeth him so as he is not carried beyond discretion for wisedome Prou. 14. 8. and 13. 10. and 13. 16. maketh him to vnderstand his way to bee also well aduised to worke by vnderstanding and to order his wayes with discretion Such therefore as bee ouer-swayed with any passion either of loue or anger or what else exceeding discretion want wisedome at that time to bridle their disordred affection and vnruly passion which is often bruitish without reason without Religion and therefore vnbefitting a godly man Note farther that Boaz hauing a cause he in this great Session of ten Elders besides the rest declareth the matter himselfe it beeing a happy libertie in that Common-wealth It was not like those places where men cannot bee allowed to speake in their owne cause though