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
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
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
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
such an one had faire Rebecca Gen. 24. 65. whose modestie may condemne the wanton going of our women who yet come short of Rebecca for beauty I wish also they were not more short of her for honesty The Arabian women yea so the heathen Romane women went couered as doe now the women in Spaine not halfe naked as many harlotries doe now in England to the shame of Religion and disgrace of the Gospell hauing both heathen and Papists to condemne them But what care such for the Gospell which want grace or for Religion which are of none at all and neuer yet had their consciences bound to the obedience thereof but liue as Libertines doing what they list walking after the lust of their owne hearts And when shee held it This implieth some stay till shee had folded it to receiue his kindnesse for he that mindeth truely to doe the poore good can bee content to stay till they can bee ready to receiue it Boaz was not like such as seeme to be willing to giue the poore a penny and yet will be gone before hee can open his purse to change the niggards siluer so they blame his not readinesse to receiue what they onely pretended but neuer from heart intended so lewdly deluding the poore Boaz had shewed her great kindnesse before which shee receiued and now hee offers her this mercy againe which shee refuseth not For it is no vnmannerlinesse nor disgrace to take kindnesse offred of friends though the parties before haue beene chargeable and haue often receiued of their bountie so long as the one sort be able and voluntarily doe giue and the other bee poore and not importunate yet standing in need to receiue for pouerty is a heauie burthen and may iustly make excuse for them And therefore such are not to bee blamed which do not refuse the often offred bounties of friends but indeed such as need not and will bee chargeable to frank-hearted friends such are basely couetous and deserue reproofe rather then to haue their desire Hee measured six measures of Barley Boaz had giuen much before by his seruants now by his owne hand yet not at randome taking out of the heape hee knew not what but he measured that to her which hee gaue her Whence note from his person still giuing vnto Ruth and in her to Naomi that a liberall and mercifull heart is not weary of well-doing Cornelius a good and deuout man gaue daily much almes vnto the poore for his soule delighteth in mercy and workes of charity and desiring to bee rich in good workes as 1. Tim. 6. the Apostle exhorteth These examples let vs imitate and follow wee must not bee wearie of 2. Thes 3. 13. Gal. 6. 9 10. Iam. 2. wel-doing and if we haue faith we will shew forth good workes if it bee liuely and not dead faith They are therefore reproueable who bee wearie of well-doing they would giue once but not often neither at any time much and yet wee beg bread at Gods hands daily and repine if wee haue it not and not onely for the present but for the time to come It is noted of Titus Sueton. Tit. Vespasian that hee thought he had lost that day in which he had not performed some office of beneficence Few Christians think as this Heathen thought for then would our great men giue more and spend lesse vainely that the poore might fare the better Another sort are heere faultie who continue to giue now and then but are loth to encrease their liberality as God encreaseth Deut. 8. 18. Osâ—a 2. 8. his bounty in mercy towards them for if they grow rich it is hee that giueth them power to get riches The third sort are such as turne their loue wholely to themselues and thinke all little enough for themselues and that through base couetousnesse being neuer satisfied so as they liue of vsurie and oppression getting from others what they can or through an aspyring spirit getting goods to grow great in the world or else of a vaine vnthriftie humour of spending can spare nothing to giue to the poore because his consuming guests which euer lodge with him whoredome drunkennesse pride and loue of play doe keepe him still so bare of money Another lesson may we learne hence froÌ„ Boaz his manner of giuing by measure and not hand ouer head as wee say without discretion that Liberality is not lauish of Gods blessings giuing in iudgemeÌ„t and not without consideration for euery vertue either is or should be guided with prudence This discretion in Boaz is commendable and they that will consider what they giue before they giue in so doing are not to be reproued And laid it on her See how a willing Giuer doth not onely bestow a benefit but helpeth the party if need be to receiue the same so doth Boaz here and so doth also our gracious God in giuing his blessings to vs. If wee then bee willing to doe a good turne and to bestow a fauour vpon any let vs not bee wanting in any needfull thing to further our owne liberalitie towards them for this will shew that what wee giue wee giue with all our hearts vnto them And she went into the citie Our last Translation is shee went but it should be hee as the Hebrew word will make good and the testimony of the Learned in that tongue both went into the citie Junius Drusius Lauater shee to her mother as the next words in the Story do shew which by reason of the continuation and series of the narration maketh it seeme most likely that shee went into the city as it is commonly translated and he likewise went into the city to dispatch the businesse and to do what hee had promised to Ruth as it is cleare in the next Chapter By thus reading it and by considering how Boaz before could lye downe by the corne but now out of his affection to marry with Ruth can leaue all to finish that businesse wee may learne that loue is impatient of delay and maketh a man to lay aside other cares to enioy his beloued Concerning the force of this affection see it in Samson to the maiden of Timnah in Iacob to Rachel Iud. 14. 2 3. Gen. 29. 20 30. and 34. 3. 8 12 19. and in Sichem to Dinah for loue winneth the whole man and captiuateth his thoughts to the partie beloued as may also be seen in Samsons Iud. 16. 4 16. 2. Sam. 13. 2 4. inordinate loue to Delilah and in Amnon to Tamar Seeing this affection is so strong let vs labour to bridle it that it rule not ouer vs for the world or the flesh and for this end let vs set it vpon better things worthy our loue to the vtmost euen on spirituall and heauenly things vpon Col. 3. 1. Cant. 1. 2 3 7 and 2. 14. Psal 119. Heb. 11. 2. Tim. 4. 8. Christ as the Spouse in the Canticles did and Saint
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
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
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
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
Reapers The Lord bee with you Thus Boaz speaketh to them when he commeth into the field this was his manner of saluting Iud. 6. 12. them and likewise of their resaluting him againe so that the forme of saluting is not one and the same as wee may see in Psal 129. 8. Mat. 26. 49. Iosh 20. 26. Now salutations are not onely words of courteous and ciuill behauiour but prayers made vnto God one for another and therefore wee may hence learne I. That it is a commendable thing for one to salute another when they meete This our God and Ioh. 20. 26. Iud. 6. 12. Luk. 1. 28. Sauiour did this Angels haue done and this we see good men haue done It is among men ciuility and courtesie especially of the superiour to the inferiour as here it also procureth loue as wee may see in Absaloms courteous saluting the people by which hee stole away their hearts after him but this was the abuse of this commendable practice wee must beware of hypocrisie Mat. 26. 49. 2. Sam. 20. 10. therein we must not salute like Iudas not like Ioab with faire words and foule hearts and hands neither must any neglect this of pride and contempt of others as too many now doe If this be cōmendable then surely the Anabaptists do erre who hold it vnlawfull to salute such as they meet obeicting certaine places of Scripture as 2. King 4. 29. where the Prophet commandeth his seruant not to salute or resalute any that hee met But this place is to be vnderstood onely to expresse the haste he should make as the commandement to gird vp his loynes doth shew It doth not simply forbid to salute any at all other occasions or times Another place is in Luke 10. 4. where our Sauiour Christ forbiddeth his Apostles to salute any man by the way Neither is here forbidden to salute any for in verse 5. hee teacheth them to salute others But this speech was to shew that they should make speede in that whereabout they were sent and to auoid the least hinderance that might stay them from performance of their duty for by saluting one another sometimes occasions are taken of staying which here he seemeth to haue relation vnto and not that hee would haue them neglect common and commendable courtesies The third place is 2. Iohn verse 10. where hee forbids to bid God speede to some which is to be vnderstood of not allowing of such as were Heretickes and false teachers as farre forth as they were such and therein not to wish them prosperity which is nothing to ordinary salutations II. That Masters are to pray that God may be with their household family and workemen So doth Boaz here pray and there is good reason for it for if God be with them they shall prosper as did Iacob and Ioseph in their seruices and Abrahams seruant in his businesse It is hee that giueth them strength to labour and without his blessing Psalm 127. 2. Deut. 8. 18. nothing can goe forward for hee giueth power to get wealth And therefore let Masters remember this duty to God for their family and seruants And they answered him The Lord blesse thee Thus they religiously salute him againe So as they which doe salute are to be re-saluted The Scripture teacheth humanity and commendeth the same to vs in godly mens practice as here in saluting one another so in comely gesture in reuerencing our betters as Abigail did Dauid and Ioseph Iacob Indeed the Scripture besides other Gen. 48. 12. things is a schoole of good manners and therefore checketh such as be vnciuill in their carriage and behauiour when ciuility and good manners are a grace to a Christian profession Againe note that seruants are to pray for a blessing vpon their Masters It is a rare grace to play the part of an Abrahams seruant But thus to doe argueth Gen. 24. true loue in a Seruant and if a Master be blessed he is the better inabled to doe for a good seruant But where are such seruants now to bee found Verse 5. Then said Boaz vnto his seruant that was set ouer the Reapers Whose Damosell is this THis is an enquiry after the young woman Wherein is to be obserued who maketh the demand of whom hee enquireth and concerning whom the demand was made Then said Boaz. Hee no sooner came into the field and had saluted his Reapers but his eye was vpon Ruth of her hee tooke speciall notice and demanded who shee was and to whom shee did belong Which sheweth a guiding power of God herein and also that afore this time hee had not seene her Old Naomi had not sent her it may seeme to his house nor abroad to bee gazed vpon and yet was she famous for her vertues Chap. 3. 11. which will spread themselues abroad well enough though the party in person be knowne to few Vnto his seruant that was set ouer the reapers Boaz had placed one as Ouerseer to the rest of this man doth he demand the question Hence note That it is a point of wisedome in great families to appoint an Ouerseer ouer the rest in the Masters absence Thus Abraham had Eleazar his Steward so had Ahab his Obadiah and here Boaz the Bailiffe of his husbandrie for Masters cannot alway be with their seruants and therefore it is necessary to haue such a one to set euery one to their taske to see what is done to be done with diligence and also well and orderly and to preuent falsehood and deceit as well as they can and further to acquaint their Master with his affaires with the paines and labour of such as be diligent contrarily to giue notice of such as be not for his seruice that so the one sort may be rewarded as they deserue and the other put off after their wages be paid them for the hyre must not be kept backe which a good Steward must haue care of for his Masters credit and his owne discharge But yet here let masters in setting one ouer the rest make a good choise and see that the man be First wise and skilfull in that he vndertaketh Secondly one diligent and painefull in his owne person Thirdly a man fearing God as was Abrahams seruant and Ahabs Steward For such a one will be honest towards his Master carefull to make others religious and so procure a blessing to the whole house Such an one may be trusted as Potiphar did Ioseph and to such an one authoritie may be committed to command others and to order matters among seruants but yet euer so as that he be ready to giue an account of his stewardship Now also hence we may inferre that if one may be set ouer another in a familie then also in a Cōmon-wealth for without order of superiority 1. Chro. 27. and inferiority no Common-wealth can stand which being true ouerthroweth the Anabaptisticall Anarchie Moreouer in that the Ouerseer is asked concerning this damosell
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
their place so as they neglect what is fit to be done Which iustly reproueth those which haue too high an esteeme of themselues which pride ariseth First of an ouerweaning of themselues of their owne gifts or what they thinke to be good in them Secondly by onely looking vpon the good in them and what by their place and birth they may clayme but not at all of the euils in themselues by which they haue cause to be cast downe And thirdly by comparing themselues either with their inferiours or with their equals vpon whom yet they cannot looke with an equall eye but with some better esteeme of themselues by some one thing or other wherein they would find themselues to excell them but they neuer looke vpon their superiours except with the eye of enuie nor vpon any in that wherein they be ouermatched which maketh them so proud the true signes whereof are these First they highly esteeme of themselues and very meanely of others and that often of their betters as did Gaal Iudg. 9. 28 29. Secondly they haue aspiring spirits and thinke themselues worthy of higher places as Adam and Eue Absalom with Corah and his company Thirdly they are in prosperity impatient and cannot endure the neglect of duety towards them which they looke for as Haman Lastly Ester 3. 5. and 5. 9. Num. 16. 12. Gen. 16. they disdaine to be at command of their betters as did Dathan and Abiram and Hagar to be in subiection to her Mistresse for they thinke themselues as good as others Quest Here it may be asked how Ruth was vnlike to Boaz handmaidens Answ It is thought shee so spake because shee was not an Israelitish borne one within the Couenant and of Gods people but a Moabitish woman of an idolatrous kindred and incestuous race In which respect she might well thinke her selfe inferiour to them for the children of the Church are more excellent than any other people whatsoeuer Dauid therefore held it better to be a dore-keeper in Gods house than to dwell in the Tents of the vngodly and Moses iudged the Israelites in affliction more happy then the Egyptians and himselfe in Pharaoes court for the Churches children are Gods Children when all other are but his seruants they are in the couenant of God the other strangers they haue spirituall gifts communicated to them the other enioy but temporall fauours they are highly esteemed of God and bought with a price when the other are accounted but as whelps as Christ spake to the Canaanitish woman and are left in their spirituall captiuity they haue Angels for their guard and commanded to attend vpon them the other haue not so Lastly they haue inheritance in Heauen but the wicked shall goe into Hell and all the people which forget God And therefore in this respect Ruth might speake truely though now shee was become a Proselyte and so was to be held as one of the Lords people Verse 14. And Boaz said vnto her At meale time come thou hither and eate of the bread and dip thy morsell in the vineger And shee sate besides the Reapers and he reached her parched corne and shee did eate and was sufficed and left THe last words of Boaz in this first conference with Ruth still expressing more and more his loue vnto her First in calling her to their victuals Then in giuing her some himselfe euen so much as was sufficient for the present and more also for shee left thereof So here Boaz inuiteth her to dine with them then shee sitteth downe he welcommeth her and shee eateth and is sufficed And Boaz said vnto her The more thankefull she shewed her selfe the more fauour she found for thankefulnesse and humilitie increase fauour as we see here Which two vertues are so louely as they draw the liking of all men vnto them humilitie graceth a mans person and another thinketh himselfe honoured by a humble carriage towards him and thankes is the praising of his goodnesse and an acknowledgement of being beholden which doe much moue mens hearts vnto kindnesse and fauour very thankefull was Saint Paul and so was Dauid to them which did Phil. 4. 15. 1. Sam. 30. 26. them good whose examples we must follow At meale time come thou hither Boaz knew her to be poore and therefore he helpeth euery way to supply her wants in the field for the present but he leaueth her to her labour to prouide for afterwards And thus the poore are to be sustained in their present wants so as they may yet follow their calling and labour therein In saying at Meale time it noteth that there were set times to eate preparatiō made for it And so indeed do good housholders as we see in the commendations of the good huswife Prou. 31. 15. for this argueth a care and loue to seruants and also preuēteth their lingring in their labour when they need not murmure for their dyet nor long waite for it This care should be in the Gouernours of families which reproueth First such as can call vpon their seruants to set them to worke but are too negligent in preparing food for them wholesome and sufficient Secondly such as doe prouide but not in due season Thirdly such as will prouide in time but will hardly allow them time to eate for hastening them to their worke But these cause seruants to pocket to steale to haue their secret meetings to the great damage of the family and so make good that which Salomon saith There is that with-holdeth Prou. 11. 24. more then is meete but it tendeth to pouerty This also is contrary to that precept in some sort Thou shalt not muzzell the mouth of the Oxe which Deut. 25. 4. treadeth out the corne And it is contrary to the condition of such as be godly for such a one is mercifull to his beast then much more to his seruant Prou. 12. 10. And eate of the bread and dip thy morfell in the vineger Here is their houshold fare and haruest mens feeding they had bread of wheat but the 1. King 5. 11. vsuall was of barly being most commonly mentioned Iudg. 7. 13. 2. King 4. 42. Iosu 6. 9. as the ordinary bread Vineger was vsed in hot countreyes both to stirre vp appetite and to quench thirst they vsed also oyle 1. King 5. 11. In Italy Lauater in hunc locum they vsed in haruest to mingle vineger and wine and water together this fare prouided for Boaz family he allowed Ruth to eate of For a mercifull man will not onely relieue the poore abroad but sometimes at home with the food of his family as Iob Iob 31. 17 18. Nehe. 5. 18. did He limits not his goodnesse but is ready to helpe as he seeth occasion and as the poore shall stand in need Let the rich then this way Luk. 14. 13 14. 1. Sam. 25. 11. relieue the poore and not play the Nabals part if reason so require Note againe here
common fauour an argument of his speciall loue The rich are to be mercifull yet may they extend their bounty as they shall like to one more than to another as they shall thinke fitting Of which before on verse 7. And reproach her not or as the marginall reading is shame her not From these words note I. Yong men are apt to offer iniurie and to reproach the poore women widdowes and strangers else Boaz would not haue giuen them this charge but that he knew their wanton behauiour by nature and how the Iewes tooke libertie to vse their speeches against such strangers especially perhaps when they saw her better respected then their owne countrie women II. That reproching is to put shame vpon one therefore is such a word here vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may be translated either way III. That goodnesse and mercy stands not onely in doing good but also in preuenting euill as much as lyeth in vs both is here done by Boaz as is also before noted out of vers 9. Vers 16. And let fall also some of the handfuls of purpose for her and leaue them that she may gleane them and rebuke her not BOaz speech continued to his seruants touching his liberality towards Ruth who thought it not enough to let her gleane among the sheaues for that he knew she would not filch nor steale out of them but he commandeth his seruants that they should of purpose let fall handfuls for her to gather and not rebuke her for so doing So here is Boaz charge with the end why and also a forbidding of them to rebuke her And let fall also some of the handfuls of purpose for her As they reaped they cut by handfuls and thereof made sheaues of which handfuls they should let some fall as they were reaping or else some of them as they were binding vp the sheaues which is the more likely Howsoeuer it was we may note I. That a mercifull man and a godly man is frank-hearted to the godly poore such as bee painefull and deserue loue This is euident in Boaz whose mercifull kindnesse is many wayes set forth hee spake to her in a louing appellation calling her Daughter he admitted her to his table as one of his family he praised her vertues and prayed for her he bound his seruants to the good behauiour towards her to preuent iniurie which might be offered to her and hee also did giue to her and that both freely without asking and largely without niggardly sparing Now a good man is mooued as Boaz to this because hee conceiueth the miserie of another with a fellow-feeling hee placeth himselfe in their stead and considereth his own frailtie the worlds mutabilitie and that he may stand in need if God should lay his hand vpon him lastly he knoweth that God loueth a cheerefull giuer Therefore here let vs in our charitie towards the godly imitate this blessed Boaz shew our loue in words in deeds in doing good in preuenting euill euery way and what wee doe to doe it freely and bountifully Many will not giue as being altogether mercilesse but let them remember the threatning of Iames. Many wil giue Iames 2. 13. but not largely nor freely without importuning though they be able and their brethren stand in need II. Note that seruants are not to giue what is their Masters without his warrant for Boaz here alloweth them to giue her and without this warrant it had not been lawfull for them to haue thus left her handfuls of corne for seruants are but trusted with or amongst their Masters goods they are not disposers of them the disposing is at the pleasure of the Owner and not of the seruants which haue no right in them at all Those seruants therefore which will take vpon them to giue of their Masters goods vnder pretence of charity or what else are to be reproued for it is theft so to doe without the will of the Gen. 31. 33. Owner and the gift so giuen vnder what shew soeuer is not acceptable to God for men must giue of their owne and not be liberal vpon other mens estates And leaue them that she may gleane them Here it may be asked Why did not Boaz rather giue her a quantitie of corne and so send her home rather then to let her abide in the fields to gleane Because he would so relieue her as yet hee would keepe her in labour and not maintaine her in idlenesse And this is the best charitie so to relieue the poore as we keepe them in labour It benefits the giuer to haue them labour it benefits the common-weale to suffer no Droanes nor to nourish any in idlenesse and it benefits the poore themselues it keepes them in health it discouers them to bee idle or painefull if painefull it procureth them fauour and lastly it keepeth them from idlenesse and so from a sea of wickednesse which the lazie persons are subiect to and run into as the vagrant poore giueth vs sufficiently to know which dwell among vs or rather rogue vp and downe without dwelling or certaine abode Let therefore men thus relieue the poore with Boaz and if men would spare from excesse of apparell daintie fare idle expences in keeping Hawkes and Hounds in following vnthriftie gaming and such like and lay vp that to charitable vses to set the poore on worke what singular good might be done the poore would cease to complaine and the rich themselues would be better for it And rebuke her not This caueat he addeth that they might not think his command To let fall handfuls was for triall of her but that shee should carry away what they should so let fall without check Before hee warned them not to reproch her by giuing her ill language and here hee will not haue her to suffer rebuke at their hands for taking what he shall allow her for the seruant is not to find fault with any person for receiuing his Masters kindnesse he may dispose of his owne and the seruant is not to dislike with it in checking the receiuer in whom there is no cause of rebuke but rather in the euill eye of the seruant Matth. 02. 15. as our Sauiour sheweth in the parable of the Vineyard Vers 17. So she gleaned in the field vntill euen and beat out that she had gleaned and it was about an Epha of Barley THis sheweth the continuance of Ruth in her labour till the end of the day then her beating out the corne and what it by measure came vnto the scope to set out Gods blessing her painefull trauell and Boaz furtherance thereof as is noted in the former verses by allowing her to gleane amongst the sheaues and commanding his seruants to let fall handfuls for her to gather vp So shee gleaned in the field vntill Euen Ruth abode in that same field as Boaz aduised there she found kindnesse It is good abiding there where we doe well It is wantonnesse to bee remouing from
shee had stolne this corne nor that shee had gone a begging to get it or this other food for shee asketh where shee had gleaned and wrought not where shee had stolne and begged For loue is not suspicious it thinketh 1. Cor. 13. 5. no ill Naomi was perswaded that some had bestowed this fauour vpon Ruth gleaning and working in the field This grace of charitie must wee labour for euen in thinking not amisse of others in getting goods though much in a small time so there be not apparent tokens of the ill meanes vsed in getting the same for God can suddainly enrich a man as he did Abraham and Lot so Iacob in the seruice of Laban For the blessing Prou. 10. 22. of the Lord maketh rich Yet if the man be wicked and hastily is made rich except an apparent cause be seene and the meanes also he may be suspected for of such Salomon speaketh in the Prouerbs that they shall not be innocent and Pro. 28. 20. and 20. 21. goods so gotten shall not bee blessed in the end Some frō hence teach because Naomi asketh Ruth where she had gleaned and wrought that day that Parents are to take an account of their children how they spend their time where they haue beene and with whom Indeed this will make children to take more heed to their wayes it will discouer to parents their nature and conditions the better and it may preuent many euils through feare to be called to an account for the same As on the contrary this neglect in parents giues children the reine and so they take libertie to sinne presuming of parents indulgencie as did Adoniah to 1. King 1. 6. whom Dauid neuer said Why hast thou done so Which made him proud and presumptuous to his owne destruction Blessed be he that did take knowledge of thee to wit to shew thee this mercy and kindnesse for hee taketh knowledge of another who considereth so of him as his estate and condition requireth and thereafter doth him good as Boaz did to Ruth when he knew what shee was as is before noted out of verses 8. and 9. For which here Naomi is thankefull before shee knew the name of the man and here heartily prayeth for him Hence teaching that benefits receiued prouoke the godly to be thankefull though they know not the parties and also to pray for them as Naomi doth here Which serues to encourage men to doe good to the godly though their persons be not knowne they shall not lose with them the fruit of their well-doing for such will be thankefull and will pray for them that God may blesse them And this teacheth such as receiue fauours to shew themselues thankefull to them which bestow them Now thankefulnesse appeareth First in acknowledging of benefits receiued the contrary is ingratitude and a note of pride withall Secondly in praying for them as Naomi doth here and Saint Paul for his friends Thirdly in 2. Tim. 1. 16. requiting the kindnesses as we shall be able and 1. King 2. 7. Ios 6. 23. 2. King 4. 13. Ester 6. 3. occasion offered as Dauid to Barzillai the Spies to Rahab Elisha to the Shunamite and the great Emperour Assuerus to poore Mordecai Which is a reproofe to the ingratefull such as will not acknowledge a benefit or lessen it when they confesse it they that neuer care to requite it though it be in their power so to doe it yea and need on the other side require it Lastly such as doe requite euill for good Here we may farther note that a good heart reioyceth in the well-fare of another For Naomi blesseth God for Boaz taking knowledge of Ruth for doing this kindnes vnto her so doe the Macedonians for the Corinthians kindnesse vnto the Saints at Ierusalem For such haue louing hearts are void of enuie therefore can they reioyce and blesse God yea and pray for a blessing vpon those which doe good vnto others which grace we must striue for And she shewed her mother in law with whom she had wrought and said The mans name with whom I wrought to day is Boaz. As Naomi did demand of her where and with whom shee had beene so Ruth answereth plainely telling her that the mans name in whose field she gleaned that day was Boaz by which Naomi perceiued the good hand of Gods prouidence conducting her into the kinsmans field whose fauour made her afterwards to counsell Ruth to goe into the threshing floore to Boaz as it followeth in the next chapter Ruth calleth gleaning working as Naomi did before for the diligent hand worketh euen in that which otherwise may seeme to require no great labour Shee saith shee wrought with him not that he laboured with her neither that shee did worke for him as the Phrase in our speech doth intimate but her meaning is that shee wrought in his field with his leaue good liking In telling his name to her mother in law it seemeth she learned it in the field no doubt she did aske after it that so shee might speake of his goodnesse vnto her mother in law when she came home And we must know that it is our duety to take speciall notice of such as doe vs good to know them by name that so they may be acknowledged as occasion shall be to meet with them that they may in particular pray for them and to giue them their due praises to others For either to neglect to know them or easily to forget our Benefactors is a fault Verse 20. And Naomi said vnto her daughter in law Blessed be he of the Lord who hath not left off his kindnesse to the liuing to the dead And Naomi said vnto her The man is neere of kinne vnto vs one of our next kinsmen THis is Naomi her speech againe vnto Ruth wherein shee first earnestly prayeth for Boaz with the reason why shee was so moued thereto and then sheweth her what he was to them euen a very neere kinsman And Naomi said vnto her daughter in law c. When shee heard who it was and calling to remembrance what hee was to them and what mercy he had formerly shewed vnto her husband and children shee breaketh forth into prayer for him Whence we may learne that new kindnesses added to the old doe the more inflame the affections to loue and hearty well-wishing as may appeare heere by Naomi For new fauours call the old to remembrance and testifieth the continuance of loue This is an encouragement to such as haue beene kind still to continue so to the thankefull the latter fauors shall keep vp the affectiō of loue and be the remembrancer of what is past and to bind the parties the more vnto them Now if this be so with men how should we be inflamed in loue towards our good God and Father who daily reneweth his blessings vpon vs Ought we not to increase in loue according to his mercies But oh vngratefull man What stupiditie possesseth
to this kindnesse which he had shewed her and also to comfort Ruth in this poore estate in hope of a better condition as it afterwards fell out Obserue hence I. That the godly wise poore are not vainglorious boasters of their rich friends and kindred Naomi made not him knowne before this to Ruth both for that shee would not intice Ruth to come and embrace her company for any outward respect of worldly friendship and also because shee knew it to be folly to boast of rich friends except they were sure to find them good and kind Naomi was not as some poore be which foolishly brag of rich kinsfolke while yet they find them not true friends such as will hardly acknowledge them to be of their kindred either doe them almost any good at all II. That it is then a comfort to the poore to speake of rich kindred when they shew themselues kind as kindred ought to doe for kindred may so be called from kindnesse in them and by shewing themselues kind to their kinsfolke as Boaz doth here and therefore Naomi now but not before telleth Ruth of him what he was to them The poore may hence learne when fitly to speake of such kinsfolke and the rich may see how to open the mouthes of their poore friends to speake of them and to pray for them euen by shewing the true tokens of loue and kindred III. That neere kinsfolke are to be kind to their poore kindred for Naomi giueth this as some reason of Boaz his so great fauour towards them and this naturall bond of loue hath both reason and Religion to strengthen the same and therefore such as bee so bound and will not be kind doe against nature reason and Religion as when parents neglect children these their parents so brethren and sisters one another and yet this vnnaturall affection is common in these our dayes which the Apostle condemneth and also Rom. 1. 31. 1. Tim. 3. 3. foretelleth it to be a sinne in the last dayes Lastly in calling Boaz one of the Redeemers as the word translated kinsmen sheweth it may put vs in mind of this that the Lord hath great care ouer the poore who appointed by his Law the redemption Leuit. 25. 25. of lands to the family againe from Deut. 25. 5. 6. which it was fold And this care hath euer the Lord had as may appeare by commanding to relieue them by promising to reward the good done vnto them by blessing such as haue beene mercifull and leauing their praises in the Scripture by publishing their reward at the last day and by ordaining a Law for the redemption of their estate among the Israelites The consideration whereof may moue the poore to be thankfull and rest in God and the rich to bee good vnto the poore and herein to imitate the Lord who so careth for them as we see Verse 21. And Ruth the Moabitesse said He said vnto me also Thou shalt keepe fast by my yong men vntill they haue ended all my haruest RVTH here relateth Boaz further kindnesse both what and how long to gleane in his field after his Reapers as in the eighth verse and that vnto the end of haruest And Ruth the Moabitesse said He said vnto me also Thou shalt keepe fast by my yong men When Ruth perceiued the ioy of Naomi for this kindnesse of Boaz she goeth on to relate further testimonie of his loue and it is as if shee had said Boaz did not onely thus with me as thou my mother hast heard and seene but which is more He willed me to continue with his seruants till haruest be ended Where we see that where praises of others are well taken it maketh the Relater to expresse more fully their goodnesse And therefore to incourage men to giue others their due praises let vs receiue willingly the relation of their vertues and graces For such is our corruption that we can attend to ill reports which makes many so ready to speake ill of others I wish our eares open in the other respect but in this I would we were more dull of hearing Three reasons may be giuen of the relation of this kindnesse to Naomi One may be this to set out Boaz praises and to shew his kindnesse to the full euen as she found it If so then we learne that thankefull persons conceale nothing of others kindnesses either in word or deed that may tend to their iust commendations and thus thankefull should wee be This thankfulnesse is an excellent vertue commended in Scripture and practised of the godly as before is noted and on the contrary ingratitude is odious and causeth vncharitablenesse in giuing because the poore take not thankfully their almes in lending also that either not at all for that men be so dishonest that they will not repay what they owe or deferre to pay in due time or not freely but for gaine because men would benefit themselues by other mens money but will not willingly requite it without compact aforehand And thus we see the euill of ingratitude The other reason may be to know her mothers pleasure therein and how shee liked of it to goe still into Boaz fields If this then we may learne that children are to take aduice of their parents in their courses so seruants of their masters for this is to giue them honour also an acknowledging themselues to be at their disposing and not their owne men and it will free them from blame when things perhaps fall out crossely It is a fault for such to runne on an head as best pleaseth themselues this is disorder and vnrulinesse not sufferable this is headinesse condemned by the Apostle and much 2. Tim. 3. 4. Gen. 26. 35. 34. 1. and 21. 25 26. euill hath come hereby see it in Esau his marriages in Dinah her wandering in Simeon and Leui their cruelty in Abimelechs contentious seruants and Lots seruants those might haue bred heart-burning betweene Abimelech and Abraham as these diuided Abraham and Lot asunder heady and vnruly children and seruants may do a great deale of mischiefe they are therefore to be aduised and to follow aduice The third reason may be to shew her mother in law where shee might with good profit continue to gleane and also of her willingnesse therefore to continue in that labour If so then we see that the fruit of our labour gaine and commodity doth spurre on the diligent to continue therein Therefore pray for a blessing to be incouraged in paines-taking and feeling the fruit continue therein Vntill they haue ended all my haruest They had a barley and wheat haruest both here meant as is plaine in verse the 23. These words vntill they haue made an end shew some length of his haruest and his conceit of Ruths painfulnesse that shee would continue to the end and not giue off after a day or two they note also his loue and mercy to the poore widdowes And lastly they set forth his
to preuent pretences of marriages for if marriages were not publike but priuately huddled vp some might pretend marriage and liue together as man and wife in shew and yet be but lewd liuers so others wearie of one another might say they were not married and so vnlawfully separate themselues Therefore let marriages be publike and in a publike place as here it was and as now by our Lawes we bee bound thereto and auoid priuate making of marriages and in corners for they are often made in haste and end vnhappily Secondly that marriage in old time was onely a ciuill action there was no need of a Minister to make it it was lawfully and sufficiently done when it was made openly by such as might marry among the people as we may see in the marriage of Isaac of Iacob Esau Samson Which confuteth the Papists that make marriage a Sacrament as if marriage were onely lawfull in the Church and not among the very heathen when yet from the beginning it is common to all mankind and allowed to all sorts True it is that we doe make such marriages lawfull onely when ministers make them but this is not with a papisticall opinion of a Sacrament nor for that our Church condemneth marriages otherwise made in other nations as vnlawfull but the Church and State haue so ordained for the greater reuerence to Gods ordinance when his Ministers shall blesse the same in the publike Congregation with the prayers of the Church and when they shall teach them their dueties which doe marry Thus gracing Gods holy ordinance by their praying and preaching the one for benediction the other for instruction and therefore worthily ordained and so of vs to be religiously obserued Verse 11. And all the people that were in the Gate and the Elders said We are witnesses The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel And doe thou worthily in Ephratah and be famous in Bethlehem THe Assembly make answer vnto Boaz first acknowledging themselues to bee witnesses and then praying for a blessing vpon the woman and then vpon him that shee may be louely and fruitfull and he to doe so worthily that hee may come to be renowned And all the people that were in the Gate and the Elders said In so great a company no doubt differing in nature and conditions yet wee see heere how they doe all agree before Boaz to applaud him may it be imagined that none had a by-thought to see an old man to marry a young woman one rich and noble to take a poore and meane maiden Yet before him all say well vnto it for great men haue to their faces great countenance and applause of the people in that they take in hand The people will like all that Dauid doth 2. Sam. 3. 36. so will foure hundred prophets allow of Ahabs purpose to goe to battell against the Syrians to recouer Ramoth-Gilead for people feare to offend they desire to please their betters And therefore this should teach those of place and wealth vpon whom many doe depend to take heed what they doe for they may set others on to godlinesse and they may moue others vnto wickednesse they cannot fall themselues alone but be like the great Dragon with their taile pulling Reue. 12. many downe with them Let Dauid set vp Religion multitudes will follow him to the House of God Let Ieroboam set vp Idols and Deuils the Israelites will worship them Let Ahab worship Baal all will doe so and let Iehu destroy him and they will helpe him to doe it People are like a shaddow following authority like waxe also which will take any print In themselues are nothing but allow and disallow as they see great Ones doe before them And therefore let no men of place regard their applause thinking that well done which the Vulgars approue or flattering dependants for they will not speake as the truth is but to humour persons not what they thinke to be right but what they know another liketh of and would haue them say Wee are witnesses That is wee acknowledge our selues to bee so as thou sayest wee are witnesses and will vpon any lust occasion bee ready to shew our selues so Whence note that what men are called to witnesse being either eye or eare witnesses thereof or both that should they bee ready to testifie as these heere professe themselues to bee and as did the Israelites in the behalfe of Samuel before the Lords Anoynted A faithfull witnesse faith 1. Sam. 12. 45. Salomon will not lye And therefore let vs in such a case bee ready and faithfull witnesses for the truth sake for iustice and peace sake among our brethren Many times ready and faithfull witnesses prouent suites and keepe peace where otherwise there would be strife and contention This reproueth those which being able sufficiently to beare witnesse yet for feare of displeasing will not these want feruent loue of the truth and offend against the Commandements which bind men to preserue the dignitie life chastity goods and good name of our Neighbours Now if any of these be endangered and wee by our witnesse might set them hee and will not we are guiltie thereof Againe this checketh or rather condemneth those that for fauour will either adde or detract in their witnesse-bearing so seeking to please man and to displease God giuing a deadly wound to their owne consciences Thirdly such as doe speake onely what is done and said but yet to another end and meaning than was intended as Doeg dealt with Ahimelech and the false witnesses against Christ These wicked persons sinne against the Commandement Exod. 20. they trespasse in one of the se 〈…〉 sinnes which Prou. 6. 19. and 12. 22. GOD heteth and are an 〈◊〉 〈◊〉 to the LORD who ordained in the Law a punishment Deu. 19. 16 19. answerable to that which by their false witnesse should haue beene inflicted vpon another Such God threatneth to punish for they Prou. 19. 9. offend greatly they hinder the true course of iustice they deceiue the Iudge they hurt their Neighbour and they abuse the holy Name of God which they call to witnesse falsely Let men therefore take heed hereof The Lord make the woman Here they begin to pray for them and all ioyntly together Of praying to God I haue before spoken here further may be obserued First that marriage is to be solemnized with prayer and others are to pray for the married parties as these doe heere and Bethuel Gen. 24. 60. Loban and her mother did for Rebecca and as our Church ordaineth now at marriages and that for these three causes First for the holinesse of the action being Gods holy ordinance and an honorable estate institutes in Paradise and in the time of innocencie and to be therefore vndertaken holily and reuerently with supplication and prayer vnto God Next for the vnholinesse of our
persons in our selues who by our corruption pollute the ordinance of God and as wee bee of Adams race so haue we our children conceiued in sinne and brought forth in iniquity and beget such as be after our owne likenesse wee haue Gen. 5. cause then to pray and that seruently to God to blesse and shew mercy vnto vs. And thirdly for the troublesomenesse of the estate of marriage which may cause vs to pray heartily for it is full of temptations and trials And therefore let it moue vs to pray for them after the example of the people here and these Elders and not be like such as at the time of marriage onely stand staring and looking on or through vaine thoughts doe laugh and make a sport thereof or else spend their thoughts vpon the delight of future vanities dauncing drinking lewd songs and ribaldrie more heathenish than Christian-like And if others are to pray for the married parties then much more should they pray for themselues but alas how farre are most from it hauing their thoughts spent vpon vanities Secondly note that in publike prayer the Assembly should bee of one 2. Chron. 5. 13. Nehem. 8. Acts 1. 14. and 2. 46. and 4. 24 accord as all these were heere both the Elders and people as also elsewhere This is vn 〈…〉 〈◊〉 the other confusion when people are otherwise exercised than in giuing their assent to that which is publikely performed That is come into thine house That is either already come or that certainely shall come as if shee were already in the house This sheweth the cohabitation of man and wise and that they are 1. Pet. 3. 7. 1. Cor. 7. 5. to dwell together as Peter speaketh and God placed the first man and wife together in Paradise and Abraham and Sarah liued together so did Isaac and Rebecca Iacob and his wiues and so did 〈◊〉 〈◊〉 2. Sam. 6. 20. 1. Cor. 9. 5. Dauid with his And this is fit and necessary for mutuall comfort and society therefore the Apostles tooke their wiues with them and it is for this cause altogether a fault when any wilfully liue separated from their wiues or any vnnecessarily without a calling out of an idle leuity will become Trauellers into other countries after they bee married when the Apostle warneth them not to defraud one another except with consent and that but for a time and for this end to giue themselues to fasting and prayer and then come together againe lest Satan tempt them to incontinencie Like Rachel and Leah Rachel is first named because shee was Iacobs wife first by couenant and his best beloued Two wiues he had and it was and i◠lawfull to haue one wife after another as Abraham had Keturch after Sarah for they that cannot abstaine it is better to marry than to 1. Cor. 7. 9 36. burne and when the one is departed the other is free to marry againe in the Lord. And therefore it is an hereticall opinion to forbid second marriages which the godly practised and the Apostle alloweth vpon good reasons But to haue two wiues at once is not lawfull for it is contrary to the Lords first institution of marriage who ioyned together but one man and one woman it is Gen. 2. against the Apostles Doctrine who teacheth euery 1. Cor. 7. man to haue his owne wife and euery woman her owne husband And wee may reade of the first offenders how one was out of the Church a blasphemous Lamech and the other in Gē 4. 26. 34. the Church a prophane Esau And albeit holy mē had many wiues it was their fault God onely being pleased to passe it ouer in his mercie but allow thereof hee did not as appeareth by the Malac. 2. 15. Prophet Malachies words And therefore are they not herein to bee followed It is a blessed Law which of late time hath beene enacted in this Nation against marrying two wiues at once In praying that Ruth might bee first like Rachel who was amiable and louely to Iacob and then like Leah who was fruitfull they may seeme to pray for two things of the Lord the first was that there might bee true loue and good liking betweene Boaz and Ruth for true loue and Ephe. 5. 25. Col. 3. 19. Gen. 24. 67. 1. Sam. 1. 5. good liking ought to bee betweene husband and wife specially so commanded so practised by Isaac and by Elkanah and other godly men and it is that which maketh marriage comfortable and the parties to liue quietly together with mutuall contentment Oh therefore let vs pray for this loue and not onely pray but endeuour to vse the best meanes to procure and hold it And to effect this the married persons are to take heed of strange affections which might alienate their minds one from another then to behold rather the good qualities and vertues of one another than the infirmities and things to bee found fault with for loue couereth a multitude of offences Young persons before marriage cannot see one anothers faults and if they doe see them yet their loue is such as they can passe them by Why is not loue in marriage as strong nay stronger seeing now two are made one Isaac tooke Rebecca and shee was his wife and he then loued her but now men loue their Rebeccaes afore marriage and then taking them for wiues they hate them or not loue them as before Moreouer the married parties are to bee ready to performe mutuall dueties cheerefully yea they are to striue which should be most louing in their dueties of loue and should also prouoke one another thereto Lastly they should often thinke of the solemne couenant made betwixt them and by that and other godly reasons presse themselues the husband himselfe and the wife her selfe to their dueties yea they should bewaile their owne and one anothers corruptions before God and pray against them and for Gods good graces to make them duetifully louing one to another thus doing shall they by Cods blessing both procure and keepe loue The second thing they prayed for was the encrease of children which was Gen. 1. 28. Zach. 8. 5. Gen. 9. 1. the first blessing to man and woman when God had made them and the first and principall end of marriage and which God promised vnto his people In old time it was held a reproach for Luke 1. 25. 1. Sam. 1. 26. Leuit. 20. 20. Ier. 22. 30. Gen. 20. 18. 2. Sam. 6. 23. Psal 127. and 128. women to be barraine and the Lord did threaten it as a punishment yea and inflicted it vpon some Surely it is the want of a blessing as the Psalmist teacheth And therefore let vs pray for this blessing as Abraham did Isaac Manoah and Hannah from which these are farre who so marry as they might bee without hope of children such also as murmure at Gods blessing through vnbeliefe fearing not to haue to maintaine them vnlike Leah who comforted
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