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
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
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
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.
affliction and not bee impatient as if God had forgotten Psal 13. 1. 1. Cor. 10. nor murmure lest the Lord punish vs. II. That God hath euer had more specially a people for his owne called his people Thus were certaine called the sonnes of God Gen. 6. Thus after were the Israelites his Deut. 7. 6. and 26. 18. and such be now true Christians 1. Pet. 2. 9. Reu. 18. 4. These he chose not for any merit in them but of his meere loue Deut. 7. 8. Ephe. 1. 4. This should make vs to examine our selues how we be Gods people whether according to Creation or after the worke of Regeneration for these differ from the other greatly in the graces of Gods Spirit and holy conuersation Ezech. 11. 19. and 36. 26 27. Psal 15. in glorious titles Deut. 26. 19. Exo. 19. 6. 1. Pet. 2. 9. Reu. 1. 6. and in heauenly prerogatiues as in peace with God Rom. 5. 1. in free accesse with a holy boldnesse to God in Christ Heb. 4. in hauing God euer with them Mat. 18. 20. in this blessing that all things worke together for the best to them Rom. 8. and in being a Communion of Saints to whom is belonging the forgiuenesse of sinnes the resurrection of the body and life euerlasting Wee are therefore to labour to bee of this sort of Gods people III. That corporall food and the necessaries of this life are Gods gift Leuit. 26. 4 5. Deut. 11. 14 15. Hos 2. 8 9. Ioel 2. 19. It is he that maketh the earth fruitfull he giueth raine and with-holds it Osea 2. 8 9. Amos 4. 7. and man without him can doe nothing Psal 127. 2. Hag. 1. 6. Deut. 8. 1â— Praise him for these blessings Ioel 2. 26. in the want of them acknowledge it from God and goe to him pray to him Mat. 6. and this must bee done in an humiliation of our selues for the affliction 2. Chron. 7. 14. Ioel 2. 16 17 19. If wee looke for these blessings we are to serue him because they bee his gift and to such hath hee promised them Leuit. 26. 3. Deut. 11. 13 16. Let this reprooue such as forget God doe not praise him nor serue him for these blessings and let it confute such as ascribe them to the heauens or to the industry of man neuer remembring the precept of Moses Deut. 8. 18. and that saying in Iob 31. 26 27. Verse 7. Wherefore shee went forth out of the place where shee was and her two daughters in law with her and they went on their way to returne vnto the Land of Iudah IN the former verse was Naomi her preparation for her iourney here is her setting forward noting from whence with whom and whither Wherefore That is because she heard of plenty in her countrey which giueth vs this to vnderstand which before I noted that the Churches welfare procureth friends and draweth her old acquaintance to her for prosperity is of an attractiue vertue and men are affected with it this will make Abimelech to seeke to Isaac Gen. 26. 26. and Iobs friends gather vnto him Iob. 42. 11. This should make vs seeke the Churches prosperity yea and make men frugall to preserue their estates for prosperity gets friends though not a few counterfeit and aduersity maketh men to bee forsaken and yet many which might liue well bring themselues by prodigality and lewd courses vnto misery vnworthy they bee of pitty Shee departed out of the place where shee was In what particular place of Moab shee was in is not named though here to bee vnderstood by the name place There was food here as well as in Iudah yet shee would not stay though shee was an old woman hauing poore and weake attendance the iourney somewhat long for her her estate wasted and therefore was shee to returne in a base estate which other perhaps might cast in her teeth for leauing Iudah and going into that idolatrous Moab but all these things did not withhold her from her godly purpose And two reasons may be giuen for this the loue of her owne Countrey and her piety esteeming highly of the means of saluation Whence may be noted I. That there is a loue naturally in euery one to their owne Countrey See it in Iethro Exo. 18. 27. Num. 10. 29 30. and Barzillai 2. Sam. 19. 27. Iacob would returne into Canaan out of Mesopotamia where he had gotten great riches And this loue vnto their Countrey made men to aduenture their liues in defence thereof 2. Sam. 10. 12. Therefore such are vnnaturall who will seeke the destruction thereof II. That corporall meanes cannot keepe the truely religious from the place where God is worshipped if they may enioy the meanes of life in a poore measure Naomi would not stay in Moab though shee in Iudah had nothing to maintaine her but her hands and that Ruth must gleane for bread when they came thither What a change Moses made wee all doe know a crust of bread for the body is better with the food of the soule than all carnall abundance without it And therefore if the choyce of our dwelling be either where bodily plenty is whithout the Word or a poore estate for the body and plentifull instructions for the soules safety let vs chuse this rather then the other Seeke saith our Sauiour for the food Iohn 5. which endureth vnto eternall life which perisheth not And her two daughters in law with her This their accompanying of her argueth Naomi her singular good carriage towards them while her sonnes liued for if shee had beene proud froward and vnkind as some mothers in law haue beene they would haue despised her and shaken her off but we see first how good carriage procureth loue and secondly how true loue sheweth it selfe in the aduersity of a friend Pro. 17. 17. for these 2. forsake not poore old Naomi in this her contemptible estate Thus Ionathan shewed his loue in Dauids trouble and Iobs friends when they sate downe by him for true loue is not tyed to outward respects such loue is false and hollow-hearted the loue of these times We must imitate God in loue to loue euer and chiefely in aduersity for either loue them or not at all Be not as the Shadow which sheweth it selfe only in sunne-shine nor as the Swallow which chatters and sings ouer thy chimney in warme Summer but cannot be seene in Winter Friends onely in appearance shape their loue like to the Deuill who onely maketh a shew of loue to man and is euer sinister in the intendement And they went on their way to returne to Iudah It seemeth by this that the two women came out to returne with Naomi who onely is properly said to returne because she came out of Iudah and they had a purpose to goe thorow with her to the end and to leaue their own natiue soile their parents and friends which was a great degree of loue but yet we may reade that Orpha afterwards gaue ouer
them and nursed by them also for that mothers are more tender-harted towards them and most familiar with them therefore here is their mothers house named though afterward Ruths father Chap. 2. 11. And yet some childreÌ„ we see ready enough to despise their mothers which is contrary to nature contrary to the commandement Exod. 20. Prou. 1. 8. Yea it is great ingratitude to requite so the great paines in conception in bearing in nursing which a child can neuer recompence and therefore a curse is pronounced against such children Deut. 27. 16. Pro. 20. 20. and of this the Prophet Ezekiel complaineth Chap. 22. 7. II. That poore widowes are to be maintained of their able parents when they be left alone and cannot maintaine themselues Leuit. 22. 13. 1 Tim. 5. 16. The law of nature and we see the Law of God leadeth thereto and Naomi knew not whither else to send them And whither should children goe but vnto their parents If this be so then let parents see to the well matching of their children to preuent their pouertie if it may be and a second charge of them Let children be then ruled of their parents in taking marriage vpon them seeing parents are to be troubled againe with them if need require Yea and let husbands haue care when they haue receiued their wiues portions so to husband the same that they may leaue them to liue after them and not to be againe chargeable to their friends The Lord deale kindly with you Her prayer for them which was her best recompence for their loue being now poore and not otherwise able to requite them their kindnesse Note hence I. That it is a duety to pray for those which doe either vs or ours good So doth Naomi here so Boaz for Ruth Chap. 2. 12. Dauid for Abigails good counsell 1. Sam. 25. 33. and Saul for Dauids sparing his life 1. Sam. 24. 19. And this duety let vs performe as Christ in the forme of Prayer hath taught vs Mat. 6. and not pray onely for our selues as worldlings doe nor to thinke a fauour done is requited with I thanke you onely and that prayer for a blessing vpon them is not required especially if they be superiours and yet we see here the practice of superiours to inferiours II. That at parting friends are to pray one for another as we may see the practice of it in Isaac Gen. 28. 1 3. Laban Gen. 31. 55. Iacob Gen. 43. 14. and in Paul Act. 20. 36. It is very Christian like an argument of loue and desire of their owne welfare which cannot be without Gods protection put this therefore into practice True it is that men now doe it but it is not with that reuerence nor expressed with that earnest desire as is meet and befitting in such a case III. That the godly are perswaded that the Lord is a mercifull Rewarder of the dueties of loue which one doth towards another This Naomi her prayer to God for them here teacheth for the godly know that the Lord hath commanded such dueties and what he commandeth to be done that will hee reward in the doer And hereof let vs bee well perswaded this wil make vs do our duties cheerefully though men requite not our paines because God will By this reason Saint Paul encourageth seruants to their duties and to doe what they ought heartily Col. 3. 24. IV. That children should so well deserue of parents yea though but parents in law as they may bee moued heartily to pray for them as Naomi doth in this place A good carriage is a duty towards all then much more to parents and the prayers of parents is a meanes to put a blessing vpon their children But some children are so farre from doing their duties to their parents to procure a blessing as they with Cham deserue a curse such a one was rebellious Absalom bloody Cain such a one was Ruben Simeon and Leui whom the Lord punished V. That God will not onely barely reward but so deale with vs as wee deale with others This Naomi begges for this the Lord in mercy will doe Mat. 7. 2. for our incouragement to well doing he will reward vs according to our works This should stirre vs vp to doe our duties vnto our brethren knowing that as we doe we shall be done vnto As yee haue dealt with the dead and with mee Here Naomi acknowledgeth their louing obedience and good carriage towards their husbands when they were aliue and now to her they being dead and this maketh her to pray thus for them Note here first that daughters of a bad race may prooue good wiues and good children in law sometime as these daughters of Idolaters did when God restraineth nature and giueth grace withall For many times there are trâ—ctable and gentle natures where Religion is not grafted these by good instruction and Gods blessing may proue excellent wiues Children therefore are not euer to bee censured according to their parents though it is dangerous to graft in a bad stocke for an hundred to one but a Michol will make a Dauid know that shee is a Sauls daughter But here women Christians are taught to shew themselues good wiues and children or else these daughters of the Heathen will condemne them whom Naomi commendeth for good wiues Now to bee a good wife a woman must know her duty and be very desirous to doe it which stands in loue vnfeigned in feare to offend Ephe. 5. 22. Col. 3. 18. 1. Pet. 3. in cheerefull obedience in meekenesse of spirit and in sympathizing with her husband in prosperity and aduersity But where is the woman where is this Sarah this Rebeccah Shee will answer perhaps Where there is an Abraham and an Isaac for a good husband will make a good wife a good Iohn a good Ioane the body will obey where the head knoweth how to rule well II. That good and truely louing wiues loue their husbands parents for their husbands sake as these did Naomi For the wife and husband are one and should be of one heart and the one loue vvhere the other liketh and a good vvife striueth to please and content her husband in shevving loue to his friends Shee vvill not bee like such levvd vviues vvomen not vvorthy to bee vviues vvhich hate their husbands kindred and brovv-beate them out of their houses Verse 9. The Lord grant you that you may find rest each of you in the house of her husband Then she kissed them and they lift vp their voice and wept NAomi her continuing in prayer for them as before in generall now in particular for a speciall blessing This verse containeth a petition an act of a valediction and the passion which is wrought The Lord grant you that you may find rest each of you in the house of her husband Shee prayeth here for their second marriage and that the same might be blessed of the Lord the chief Marriage-maker so as it might procure them rest and be
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 which such be farre as delight rather in mens company a note of wantonnesse and of an vnchaste heart Women must company with women and yet some not with any of that sexe Ruth must keepe with Boaz maidens the seruants of a godly man It is dangerous for a Dinah to goe to the daughters of the land a chaste maiden to goe amongst wanton idolatrous women or a vertuous woman amongst vicious wantons and vnchaste persons Therefore let her which loueth her honestie walke wisely towards both auoid altogether the one be wise to iudge of the other Verse 9. Let thine eyes be on the field that they doe reape and goe thou after them Haue not I charged the yong men that they should not touch thee And when thou art a thirst goe vnto the vessels and drinke of that which the yong men haue drawne BOaz goeth on expressing his loue to Ruth more and more and this is here shewed in three things First in willing her to follow the Reapers into euery field Secondly in his care for her safety in charging them not to touch her Thirdly in allowing to drinke when shee was dry of that which was drawne for them Let thine eyes be on the field that they doe reape and goe thou after them Boaz had it seemeth hereby a great haruest for this implyeth they were to passe from field to field and he willeth her to goe after whithersoeuer not to lose their company as desirous to doe her good this way and so to be beholden to him as she should not need to go to any other place to gleane See here how bountifull a mercifull and louing man is So is true loue in whomsoeuer it is 1. Cor. 13. 4. and Mercy is not miserly as appeareth in Iob Chap. 31. and in Cornelius Act. 10. 2. See this also in the Lords loue towards his beloued his Church fetched from the loue of a Louer to his beloued Ezech. 16. 8 10 11 12. Let then our loue and kindnesse appeare by our Gen. 43. 34. and 45. 17. 18. bounty and mercy as Ioseph shewed to his brethren and father and Pharaoh did to them for his loue to Ioseph Loue where it is cannot possibly be barren they therefore which shew it not in workes of loue and mercy as need is and their abilitie will giue leaue they are no true Louers of their brethren People are now most in saying nothing in doing they are like the Adamant drawing all to them and as the Lions den admitting in all but suffering nothing to goe out It is rare to heare of a Macedonian-like bounty freely to giue beyond abilitie or of any like a poore widow which gaue her two mites all shee had If men would giue of their superfluities it were well Oh that we loued as well the workes of mercy and our poore brethren and the Ministerie yea but halfe so well as we doe dainties for our bellies braue clothes for our backs and titles to bring our persons into reuerence with men But thus much for this Haue not I charged the yong men that they should not touch thee To touch is any way to wrong another Gen. 26. 11. Psal 105. 15. Zach. 1. 8. By which kind of speaking vsed by the Lord we are taught that the least wrong is not to be offered to any not so much as to touch them as by way of offering thereby iniurie This care had Boaz for Ruth who not only doth her good but preuenteth euill from her in laying his command vpon them not to touch her And in speaking by an interrogation it is not onely to assure her of the truth but it implyeth his authoritie ouer them so as they durst not offer her any wrong but would quietly suffer her to bee amongst them Whence note I. Young poore women and strangers euen then were subiect to abuse and young men too wantonly giuen towards such This Boaz knew and therefore gaue them this charge For youth is vanitie as Salomon speaketh and lust is as a commanding law ouer their hearts except they haue grace to restraine the same and that must bee by ordering themselues Psal 119. 9. according to Gods Word Let youth take notice hereof II. That Boaz had a command ouer his seruants so as they stood in awe of his word else what had this beene for Ruths safetie Neither would he haue thus spoken Haue not I charged them but that hee knew his word to bee a law to them And such authoritie should Masters haue ouer seruants who should bee subiect to their Masters and not stubborne gain-saying without care to shew obedience as too many be III. That Boaz taketh care of her safetie for loue doth not onely good but seeketh to preuent ill from such as they doe loue and intertaine Such care was in Lot towards his Guests and in the old Gen. 19. Iud. 19. 16 23. man of Gibeah towards the Leuite for this is a fruit of loue and also of faithfulnesse when any one hath taken another into his protection and admitted among such as he hath authoritie ouer This is an vse for Magistrates they should Iob 29. 12 17. Psal 82. 3 4. Pro. 31. 8 9. care for the preseruation of others by their authoritie for therefore are they set in such a Prou. 24. 11. place and if they haue not this care it is their sinne and as they must see to all so especially to the Fatherlesse Widowes and Strangers and Exod. 22. Mal. 3. 5. poore Labourers for wrong offered to these greatly displeaseth God which hee threatneth to reuenge And this should teach Gouernours of families so to rule and order their families as they suffer not one to wrong another that their eyes bee vpon them so as they should not dare to offend against honestie and chastitie by sitting among and dallying with yong women by filthie and wanton songs by any other allurements to sinne which young women are to auoid as they haue a care to preserue their chastitie and young mens vanitie and wickednesse herein must be restrained by their Parents and Masters yet are there some so farre from this as they can take pleasure in the light behauiour and wanton speeches of seruants and others especially in reaping their haruest allowing them thus as they account it to be merrie with their tongues to make their hands to worke the faster but this is in comparison a light fault though also a foule sinne Ephes 5. for some Masters are authors of vncleannes and deflowre Heb. 13. Prou. 6. Mal. 3. 5. maidens themselues like lustfull and foule adulterers but let such remember the wrath of God against them And when thou art a thirst goe vnto the vessels and drink of that which the young men haue drawne Thirst will come vpon the painefull labourer and it must be quenched Boaz therefore had prouided for his seruants vessels for water which the young men drew of this hee giueth Ruth
vnderstand that there be degrees hereof as to beleeue there is a God against all the Atheists which deny this principle in nature II. That that which we beleeue to be God be the true God euen God by nature and none other and that he is not many but one God onely against all Idolaters and worshippers of false gods III. That hee be such a one as hee reuealeth himselfe in his Word and so conceiued of and no otherwise a Spirit True Iust Mercifull Almighty and so forth against all carnall conceits and fleshly apprehensions of God as is in the ignorant multitude the blind Papists our Aduersaries IV. That we haue sure confidence in him wholy relying vpon him and commending our selues so to his protection as vnto a safe place where we thinke to be sure and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recepit se in locum vbi sit tectus ab iniuria word in the originall is here vsed The knowledge hereof should make vs to examine our faith whether we thus trust in him and haue the sauing faith which maketh not ashamed Such a faith is First without hypocrisie being faith 1. Tim. 1. 5. Gal. 3. 14. Rom. 5. 1. Heb. 4. Ephe. 3. 12. vnfained Secondly It is accompanied with the Spirit of God Thirdly Where it is there is inward peace of conscience and freedome to draw nigh to God with boldnesse Fourthly It sheweth Act. 15. 9. 1. Tim. 1. 5. Gal. 5. 6. Iam. 2. 7. it selfe in a godly conuersation for the heart is purged and pure and a good conscience is ioyned with it it worketh also by loue and sheweth it selfe by workes and so causeth obedience to the good pleasure and will of God as we may see in Noah building the Arke and in Abraham offering Heb. 11. Act. 13. 48. 4. 32. vp Isaac Fifthly and lastly it maketh vs to reioyce in the meanes of saluation and to bee of one heart and soule with the Beleeuers and such as wee perceiue to feare God By all which our faith may be examined and by these may we know how little there is in men in these dayes where and when there is such hypocrisie so little true loue of the Word or of them that loue it and so much wickednesse and lewdnesse they make open proclamation that this grace of true sauing faith was neuer grafted in their hearts Verse 13. Then she said Let me find fauour in thy sight my Lord for thou hast comforted mee and for that thou hast spoken friendly vnto thine hand-maid though I be not like vnto one of thine hand-maidens RVTHS speech vnto Boaz acknowledging his fauour with great humility shewing what it wrought in her and the reason also thereof with a debasing of her selfe as inferior to his seruants Then shee said Let me find fauour in thy sight These words may be read two wayes either thus as here and then they shew Ruths desire of the countenance of his fauour For the poore doe not 1. Sam. 1. 18. 2. Sam. 16. 4. onely desire to get the rich mans good will but would gladly haue it continued And a thankefull mind seeketh the continuance of vndeserued fauours and not Hanuns part 2. Sam. 10. Or the words may be read thus I doe find fauour in thy sight And it is then as if shee had said It is enough that I a poore stranger find this fauour in thine eyes so are the words to be taken Gen. 33. 15. and so in 2. Sam. 16. 4. Shee did not expect so much at his hands and therefore knowing her selfe to haue deserued nothing at his hands shee rests very thankefull for this so great a kindnesse For where nothing is deserued and nothing owing there to finde speciall fauour deserueth great thankes Which heere shee acknowledgeth and in the like case so must we The choise of the reading I leaue to mens will either may stand and the Learned in the tongue vse either and our last Translation in the margent leaueth it free The thing shee either asketh or acknowledgeth is fauour or mercy compassion and good will all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misericordia compassio beneuolentia gratia fauor c. which the word signifieth in his eyes By which word shee confesseth all his kindnesses in word and deed shewed to her to be of his meere goodnesse and good will and so should workes of mercy come from the rich to the poore the eye of the rich looking vpon the poore should worke compassion in the heart then doe such find fauour in their eyes when they are beheld and looked vpon with respect to do them good This fauour in the eyes is not in euery rich man when he beholdeth the needy it must be a good Boaz that hath such eyes for a Nabal wants them My Lord. A title of reuerence shee giueth him The word signifieth such a one as beareth vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the familie or Common-wealth as a Pillar thus the name Lord importeth I wish this title to be remembred of the great Ones that they may shew themselues Pillars and vpholders of the Common-wealth and of their houses and not destroyers of them The thing I note is this It is lawfull to giue honorable titles vnto men as befitteth their place So did Aaron to Moses Hannah to Num. 12. 11. 1. Sam. 2. 1. King 18. 7. 2. King 8. 12. Gen. 23. 6. Samuel Obadiah to Eliah and Hazael to Elisha and so did the Hittites to Abraham so as both such as were in and such as were out of the Church vsed such tearmes of reuerence and therefore may they be vsed as Saint Luke did and Luk. 1. 3. Act. 26. 25. also Saint Paul herein taking heed of vniust titles of base flattery the excesse in giuing euen iust titles Note againe another thing that the more humble men of good place wealth shew themselues to be the more honour they get as we see here Shee did him reuerence before verse 10. in a most humble gesture when shee saw his worldly kindnesse but now perceiuing the ground to be the loue of her vertues and so himselfe to be a louer of vertue shee calleth him Lord encreasing in her honouring of him as shee tooke knowledge of his worthinesse the more for his loue of vertue and godlinesse then for the outward and worldly kindnesse Here is wisedome and an excellent example teaching how to honour men truely how farre and especially for what This instructeth men to carry themselues lowly which are of place and to expresse their loue of vertue it shall not make them be lesse but more esteemed by much of those that be godly and wise else were they reprouable Ionathans humility and goodnesse lost 1. Sam. 20. 41. him no reuerence with Dauid They be counted clownishly base or foolishly proud or ill-manered which will giue lesse honour to a man for his vertues and humility when as he is to be esteemed for
durable helpe of true loue euen vertue she hath the Lord to speake for her and to procure her fauour and to cause her to bee beloued This should make women to striue for vertue and to get a good name from it and not for beautie and braue attyre for a good name is better then riches then Eccles 7. 1. Prou. 22. 1. precious oyntment and rather to bee chosen then great riches Let Parents hence learne to bring vp their daughters vertuously it is a good portion and meanes of preferment This may comfort poore maidens which bee vertuous and want friends and goods by a good report yet may they match well let them striue therefore though they want goods yet to get grace and good conditions as pietie and Religion in heart and modestie in countenance apparell and gesture let them preserue chastitie and not bee giuen to youthfull company let them bee skilfull in good huswifrie painfull also and industrious hauing power to gouerne the tongue if thus they be beautified and enriched they haue a better portion then many pounds and faire enough to the wise in heart so as they will giue a good man contentment for beauty is fading Prou. 31. 30. and fauour deceitfull and vaine but a woman that feareth the Lord shall be praised Verse 12. And now it is true that I am thy neere kinsman howbeit there is a kinsman neerer then I. BOaz his information of Ruth wherein shee was somewhat mistaken granting the truth that he was a neere kinsman but not the neerest so as here he preuenteth her apprehension of the promise made for taking it absolutely but conditionally as in the next verse more at large hee declareth his mind So that heere is a concession of that which she had spoken of him in vers 9. and withall an instruction touching another neerer then himselfe which she knew not of And now it is true Boaz will not deny a truth for a godly man is a louer of the truth and will yeeld to it when hee heareth it for it swayeth with him which if it so did with euery one it would preuent tedious disputes contentions among the Learned preuent long suites of law put Lawyers to silence in corrupt pleading and saue many pounds contentiously misspent preuent deceit in buying and selling and many other mischiefes which miserably fall out for want of acknowledging the truth which men should and would doe if they hated falshood and lying if they had a hearty loue of the truth if they would cast off pride and the desire of vaine praises and couetousnesse and the greedy desire of gaine for these hinder the truth and where these reigne hardly will truth bee acknowledged as it ought or reigne among men as it should That I am thy neere kinsman Foure things might moue him thus ingeniously to confesse himselfe so nigh a kinsman to those poore women First his loue to the truth so to speake as the thing was Secondly his holy and religious respect vnto the Law of God by authority whereof shee made claime to him Thirdly his humility and vprightnesse of heart not disdaining his godly poore kindred Fourthly her owne vertues and his loue which he bare to her for the same Of rich and poore kinsfolks I haue spoken before in Chap. 2. 20. Here obserue that a louing godly humble and vpright-hearted rich man will readily confesse himselfe of neere kindred to his poore kinsfolke if they be vertuous for vertue maketh them honourable with the vertuous though pouertie make them contemptible to the world And therefore for the poore to get an acknowledgement of them from their rich kindred let them be vertuous that whereas they want goods grace may procure them fauour and respect for poore and lewd are not worthy the acknowledging being contemptible both in body and soule Howbeit there is a kinsman neerer than I. So that the nighest to a right are first to be preferred thereto this is here implied and this reason and equitie will yeeld Therefore Boaz honestly maketh heere mention of this other kinsman to whom Ruth should first haue gone for both Naomi and shee were mistaken in this to come first to Boaz for the right of marrying her yet see how courteously and louingly hee answereth her teaching that such as demand in simple ignorance a matter at our hands as due and yet in some sort not so wee are meekely to informe them and not scornefully to reiect them as great Ones now will doe for a simple errour is pardonable and it is a fruit of goodnesse to informe them in the right and this would preuent contention and strife which otherwise might grow thereupon for want of better information Let this then reproue those which gladly take occasion from such mistakes to laugh at and iest away the parties making themselues very merry with the parties simplicitie though their meaning be both good and honest Verse 13. Tarry this night and it shall be in the morning that if hee will performe vnto thee the part of a kinsman well let him doe the kinsmans part but if hee will not doe the part of a kinsman to thee then will I doe the part of a kinsman to thee as the Lord liueth lie downe vntill the morning BOaz his confirmation of his promise before concerning his marrying of Ruth wherein is noted the time when hee will goe about it vpon what condition hee will doe it the confirmation it selfe by solemne oath and his aduice to rest for that night till the morning Tarry this night Boaz deferreth to performe the kinsmans part for a space though very short and seeing it was night and now dangerous for her to goe alone from thence hee aduiseth her to tarry there that night in the floore Note first that vpon reasonable cause that may bee deferred which cannot absolutely be denyed to be done Which may bee of vse to checke the impatient of delay when there may be good reason and iust cause of delaying the matter Secondly that a true and louing friend careth for the safety of such as he loueth Thus Lot tooke care for his guests Michol for Dauids escaping from the hand of Saul so Ionathan in this respect shewed his care and loue to Dauid and Hâ—shâ—â— his friend likewise So did the Disciple care for Pauls safetie for true loue is not Act. 9. onely to doe fauours but to expell iniuries and to preuent dangers from friends Which reproueth the ill friendship of men in these daies for some will see their friends running into euill yet will not care by good counsell to preuent it much lesse being in trouble to seeke their deliuerance if it should haply proue either troublesome or costly for neither of these will these counterfeit friends bestow vpon those they pretend to loue when they stand in need of them Some are worse euen Iudas-like who for gaine will betray their friend or play Achitophels part turne his counsel against him for
the honour which our family may come vnto by obtaining antiquitie should make vs vphold it for ancient families haue a certaine honour vpon them for antiquitie sake though otherwise but poore and meane Now to keepe vp a name and that in See Verse 12. good credit we must obserue and fulfill these things first plant Religion and keep that among vs for so God will vphold and strengthen vs and blesse vs and ours the godly shall be had in an euerlasting remembrance but the name of the wicked shall rot Secondly bring vp our children and so teach them to bring vp theirs in honest courses and callings and not to let them liue idly and vainely for nothing preuents euill more nor vpholds a mans estate better than to liue with industry and diligence in a calling and what ouerthroweth houses and bringeth men to ruine making Gallants to sell away their inheritances but that they haue beene idly brought vp without callings without honest imployments Thirdly keepe our Genealogies from our Ancestours and the increase of our posterities to behold therein the Lords blessing and to reioyce in our encreasing the Lords Church Fourthly we must helpe them vp againe which by Gods hand fall into decay common charity and naturall loue doe perswade hereunto and our owne credit also in keeping our name from contempt if that respect may moue vs for the more poore the lesse esteeme and the greater contempt Fifthly we must labour to preferre our kindred to good marriages to good places as they shall be fit and occasions offered as farre forth as we shall be able to the vtmost Sixtly we must loue one another entirely Which shall appeare first by our enquiring after one another when we be separated Secondly by visiting one another neere and sending one to another farther off Thirdly by being glad to see any of them though descended many degrees from vs for the further off the better appeareth the antiquity of our kindred and the greater encrease of our house Fourthly by being desirous that one should make vse of another before any other whatsoeuer for this combineth them very neerely in affection Fifthly and lastly to defend them in their iust causes and to be as one man to preserue them from wrongs and iniuries offered them vniustly this doe but yet onely as farre as may stand with publike peace for that must bee preferred before kindred yea and our owne estate and liues lest we runne into factions and partakings and so cause ciuill dissention which must be most carefully auoided but otherwise being no breach of publicke peace no wrecke of conscience nothing against iustice and legall proceedings we must defend them and in their good courses vphold them in loue and charity If euery house and familie would doe thus should not men be happy should not euery one rest in peace vnder his owne vine The rich friends would supply the want of their poore kindred and the poore would honour them and lay downe their liues for them Charity would rule as Queene and iustice would sit in peace Religion would flourish and the Land would bee blessed and people made renowned admired and feared Before I end this verse here it may be asked Whether the Law of Moses mentioning a Deut. 25. â— brother be to be vnderstood of naturall brethren or onely as the Hebrewes vse to vnderstand brother a neere kinsman and not a naturall brother Answer It is to bee vnderstood of a naturall brother for the Law was in vse before it was Gen. 38. 17 18. written and so then vnderstood by Iudah and Thamar God dispensing therewith and Naomi Chap. 1. 13. thus vnderstood it also though if there bee no brother the nighest kinsman then must marry the widdow therefore Ruth claimed it of Boaz and Boaz did propound it to the neerer kinsman besides these Learned men doe take the Law to be so meant Verse 6. And the Kinsman said I cannot redeeme it for my selfe lest I marre mine owne inheritance redeeme thou my right to thy selfe for I cannot redeeme it THe Kinsmans answer to Boaz concerning his propounding of Ruth to him He refuseth her and giueth his reason then he resigneth his right to Boaz and repeateth againe the words of refusall as a reason of his resignation And the Kinsman said I cannot redeeme it for my selfe He could before redeeme it but now he saith he cannot he loued the land and in that respect hee was ready to fulfill the Law but hee cared not for the woman the poore widdow and in this regard the Law was not respected of him So we see how that Worldlings are partiall obseruers of Gods Law some part they take and some part they leaue euen as it liketh them they looke to the bare Letter but not the spirituall meaning they shunne the act but for words and thoughts they doe take no care the sinnes in the grossest kind they auoid but the lesser as they account them they make little or no conscience of that which concerneth their pleasure and their profit according to the Law they are ready to doe but on the contrary where the Law crosseth them that they cast behind them as this Kinsman here they hate popish fasts but loue drunken feasts they abhorre superstitious worship and cost about it but they can bee content to liue of sacriledge and the maintenance due to Ministers though giuen by Ancestours to the Church with an execration or curse vpon such as shall change them to any other vse other mens dueties they can heare of and vrge the Law to them but to be told of their owne and pressed to the performance thereof they cannot endure The reasons of this partiality are these First the want of the true loue of God and reuerent feare of the power and authority of the Lawgiuer for where this loue and feare is there will be respect had to all the Commandements Psal 119. 6. without partiality as we may see in Dauid and in other holy men of God Secondly the vnbridled lust of man vnsubdued not brought into the obedience of Christ by the power of the Word as Saint Paul speaketh for if the Word 2. Cor. 10. 5. ruled in their hearts they would not be thus partiall in obeying Gods will but bee like Zacharie Luk. 1. 6. and Elizabeth walking in all the Commandements of God vnblameable Thirdly their loue of pleasure and worldly profit more than God himselfe which appeareth by this that they will lose neither of these for Religion sake Herod will doe many things but his pleasure with Herodias he will not forgoe Ananias and Saphira will giue much sell all to giue to the Church but not giue all they will thinke more of the matter than giue away all at once though still they will pretend it such Herod-like and such Ananiasses there bee which haue not denied their pleasures nor their profits for Religion sake which therefore maketh them partiall in
persons in our selues who by our corruption pollute the ordinance of God and as wee bee of Adams race so haue we our children conceiued in sinne and brought forth in iniquity and beget such as be after our owne likenesse wee haue Gen. 5. cause then to pray and that seruently to God to blesse and shew mercy vnto vs. And thirdly for the troublesomenesse of the estate of marriage which may cause vs to pray heartily for it is full of temptations and trials And therefore let it moue vs to pray for them after the example of the people here and these Elders and not be like such as at the time of marriage onely stand staring and looking on or through vaine thoughts doe laugh and make a sport thereof or else spend their thoughts vpon the delight of future vanities dauncing drinking lewd songs and ribaldrie more heathenish than Christian-like And if others are to pray for the married parties then much more should they pray for themselues but alas how farre are most from it hauing their thoughts spent vpon vanities Secondly note that in publike prayer the Assembly should bee of one 2. Chron. 5. 13. Nehem. 8. Acts 1. 14. and 2. 46. and 4. 24 accord as all these were heere both the Elders and people as also elsewhere This is vn 〈…〉 〈◊〉 the other confusion when people are otherwise exercised than in giuing their assent to that which is publikely performed That is come into thine house That is either already come or that certainely shall come as if shee were already in the house This sheweth the cohabitation of man and wise and that they are 1. Pet. 3. 7. 1. Cor. 7. 5. to dwell together as Peter speaketh and God placed the first man and wife together in Paradise and Abraham and Sarah liued together so did Isaac and Rebecca Iacob and his wiues and so did 〈◊〉 〈◊〉 2. Sam. 6. 20. 1. Cor. 9. 5. Dauid with his And this is fit and necessary for mutuall comfort and society therefore the Apostles tooke their wiues with them and it is for this cause altogether a fault when any wilfully liue separated from their wiues or any vnnecessarily without a calling out of an idle leuity will become Trauellers into other countries after they bee married when the Apostle warneth them not to defraud one another except with consent and that but for a time and for this end to giue themselues to fasting and prayer and then come together againe lest Satan tempt them to incontinencie Like Rachel and Leah Rachel is first named because shee was Iacobs wife first by couenant and his best beloued Two wiues he had and it was and i◠lawfull to haue one wife after another as Abraham had Keturch after Sarah for they that cannot abstaine it is better to marry than to 1. Cor. 7. 9 36. burne and when the one is departed the other is free to marry againe in the Lord. And therefore it is an hereticall opinion to forbid second marriages which the godly practised and the Apostle alloweth vpon good reasons But to haue two wiues at once is not lawfull for it is contrary to the Lords first institution of marriage who ioyned together but one man and one woman it is Gen. 2. against the Apostles Doctrine who teacheth euery 1. Cor. 7. man to haue his owne wife and euery woman her owne husband And wee may reade of the first offenders how one was out of the Church a blasphemous Lamech and the other in Gē 4. 26. 34. the Church a prophane Esau And albeit holy mē had many wiues it was their fault God onely being pleased to passe it ouer in his mercie but allow thereof hee did not as appeareth by the Malac. 2. 15. Prophet Malachies words And therefore are they not herein to bee followed It is a blessed Law which of late time hath beene enacted in this Nation against marrying two wiues at once In praying that Ruth might bee first like Rachel who was amiable and louely to Iacob and then like Leah who was fruitfull they may seeme to pray for two things of the Lord the first was that there might bee true loue and good liking betweene Boaz and Ruth for true loue and Ephe. 5. 25. Col. 3. 19. Gen. 24. 67. 1. Sam. 1. 5. good liking ought to bee betweene husband and wife specially so commanded so practised by Isaac and by Elkanah and other godly men and it is that which maketh marriage comfortable and the parties to liue quietly together with mutuall contentment Oh therefore let vs pray for this loue and not onely pray but endeuour to vse the best meanes to procure and hold it And to effect this the married persons are to take heed of strange affections which might alienate their minds one from another then to behold rather the good qualities and vertues of one another than the infirmities and things to bee found fault with for loue couereth a multitude of offences Young persons before marriage cannot see one anothers faults and if they doe see them yet their loue is such as they can passe them by Why is not loue in marriage as strong nay stronger seeing now two are made one Isaac tooke Rebecca and shee was his wife and he then loued her but now men loue their Rebeccaes afore marriage and then taking them for wiues they hate them or not loue them as before Moreouer the married parties are to bee ready to performe mutuall dueties cheerefully yea they are to striue which should be most louing in their dueties of loue and should also prouoke one another thereto Lastly they should often thinke of the solemne couenant made betwixt them and by that and other godly reasons presse themselues the husband himselfe and the wife her selfe to their dueties yea they should bewaile their owne and one anothers corruptions before God and pray against them and for Gods good graces to make them duetifully louing one to another thus doing shall they by Cods blessing both procure and keepe loue The second thing they prayed for was the encrease of children which was Gen. 1. 28. Zach. 8. 5. Gen. 9. 1. the first blessing to man and woman when God had made them and the first and principall end of marriage and which God promised vnto his people In old time it was held a reproach for Luke 1. 25. 1. Sam. 1. 26. Leuit. 20. 20. Ier. 22. 30. Gen. 20. 18. 2. Sam. 6. 23. Psal 127. and 128. women to be barraine and the Lord did threaten it as a punishment yea and inflicted it vpon some Surely it is the want of a blessing as the Psalmist teacheth And therefore let vs pray for this blessing as Abraham did Isaac Manoah and Hannah from which these are farre who so marry as they might bee without hope of children such also as murmure at Gods blessing through vnbeliefe fearing not to haue to maintaine them vnlike Leah who comforted
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
brests more of her substance than they which doe not Children loue their Nurses we see by experience and better then their mothers that bare them so long as they be without iudgemēt to discerne onely follow nature for the nourishmēt of life It is not so naturall say also these Heathen to be nursed of another as of the mother in whom it is conceiued for differing bodies haue differing temperature and therefore the taking away of the Infant so soone from the accustomed nourishment in the mother must needs breed an alteration A learned man thinkes this to be the cause Kick. in his Oecono of the degenerating so much of Great mens sonnes and of their so little loue to their mothers It is a token of no great loue to children when their mothers put them ouer to strangers it is iust with God if mothers after find their children ouer-strange to them being but rather Note this you vnnaturall mothers halfe than whole mothers mothers of necessitie not of good will for perforce they bring forth but it is true loue which maketh a mother to giue sucke safety to themselues disereth the former or else to dye with it in the Wombe but loue onely to the Infant procureth this latter at their hands Besides all these reasons the examples of all the godly women in Scripture teach mothers now this duety That right honourable Sarah Gen. 21. 7. the wife of a most honorable man and mightie in substance and power nursed her sonne Isaac Princely Iob was nourished by the brests of her Iob 3. 12. Cant. 8. 1. whose wombe did beare him Queene Bathshebah nursed Salomon What shall I speake of holy Hannah the mother also of Moses of Samsons 1. Sam. 2. 23. Exod. 1. Iudg. 13. 42. mother and others The mother of Iesus our Lord and Sauiour whom all doe honour shee did giue her blessed Babe sucke all women call her blessed because shee bare Christ And was shee not as blessed in giuing him her brests to Luk. 11. 27. sucke Yes verily Some good Ladies at this day disdaine not this duety And what should hinder them Such persons may giue sucke and then may deliuer the child ouer to a dry Nurse to attend it in all other things which helpe the poore cannot haue Lastly as there is a blessing Gen. 49. 25. of the Wombe to bring forth so of the brests to Hosea 9. 14. giue sucke and the dry brests and barren wombe haue beene taken for a curse Let mothers therefore take knowledge of these things to presse them to this duety of nursing their owne bowels that in giuing still of their owne substance they might the more worke loue in their children towards them Their excuses are idle are of no force against these reasons for true motherly loue is seene in nursing for lust brings to conceiue necessity forceth to bring forth but onely true and naturall loue causeth a mother to nurse her child Verse 17. And the women her Neighbours gaue it a name saying There is a sonne borne to Naomi and they called his name Obed he is the Father of lesse the Father of Dauid HEre is the naming of the child which was borne of Ruth where note who named it the reason the name thereof and what he came to be shewed in his honorable and royall posterity in his Sonne and Grand-child And the women her Neighbours The women here are those before in verse 14. very godly and religious as appeareth by many things before spoken off These godly women were Naomi and Ruths Neighbours such as dwelt together with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them as the word signifieth Here may be noted who be fittest to be called to such businesses the honest Neighbours and Kinsfolke as was at the birth and Circumcision of Iohn Baptist for kinsfolke they expect it and haue therein an interest and cause of reioycing in the increase of their linage and therefore may not be carelesly neglected and Neighbours are to be called as those which be nigh at hand and helpfull at need who being neere are better as Salomon saith then a brother farre off But here obserue farther what manner of Neighbours they were which these godly women had euen such as themselues for godly women delight to haue about them such as themselues for the wicked and they cannot accord they haue differing heads and hearts ouer the one God ruleth ouer the other Satan the one is regenerate in heart the other vnregenerate and therefore cannot but iarre in word and deed the one being an abomination to the other as Salomon speaketh But the godly hauing Prou. 29. Act. 4. one head Iesus Christ and one heart they will reape benefit one of another by instructing admonishing comforting and praying one for another Therefore to shew your selues godly bee yee delighted to haue them about you And gaue it a name It is said the women gaue it we finde that sometime the Fathers gaue the name as Abraham to his sonne whom hee called Isaac Mothers often as we may see in Leah and Gen. 29. 30. Rachel so kinsfolke now and then as wee may note out of Luke chapter 1. 58 59. And here in Ruth the Neighbours gaue it yea sometime a stranger named the child vpon iust occasion as Pharaoes daughter did giue the name of Moses to him which the Parents did not alter so as it seemeth this was not strictly stood vpon though most commonly the Parents gaue the name If any here aske concerning the time when children were named I finde that it was sometime at the birth of the Infant so Rachel and the wife Gen. 35. 18. 1. Sam. 4. 21. of Phineas gaue their children names vpon their departure but being in such cases it seemeth not to be ordinary it may be thought to be vsually at the time when the child was circumcised as we may perceiue at the naming of Isaac Gen. 21. 4. Luke 1. 59. and Iohn the Baptist And thus doe wee giue names at the baptizing of Infants that as they did so we may put children in minde of the Couenant made in Baptisme of their badge of Christianity and of their ingrafting into Christ and how they were admitted as Gods children into the household of faith and as heires of the Kingdome of Heauen There is a Sonne borne to Naomi That is for the good and comfort of Naomi as is before shewed out of the fifteenth verse and as may bee gathered by the like phrase elsewhere So as in Esai 9. 6. Luk. 2. 11. these words is a reason of the name which they gaue vnto the child Whence note that the godly in ancient time gaue names not by hap-hazard but as good reason did leade them thereunto for they gaue names in obedience to Gods commandement Gen. 17. 19. 21. 3. Luk. 1. 13. who appoynted sometimes names vnto children to knowe also whence they were and whence taken
brother in law to Aaron the head and Prince of the Tribe of Iudah which host consisted of 74600. valiant men the first Num. 1. 7. 2. 3. and 7. 12. Standerd This first offered to the dedication of the Altar For the greatest should be the forwardest to Gods seruice and to aduance Religion This also first set forward with his charge towards Canaan Num. 10. 14. so should the greatest with their families set forward to Heauen This signifieth experiment or triall for the Elect of God hauing gotten to bee Aminadabs and become free they taste of the Lords goodnesse and can say with Deuid Come and see what the Lord hath done for my soule They keepe in remembrance the kindnesse of the Lord and can speake of his noble acts And Nahshon begate Salmon 1. Chro. 2. 11. where he is called Salma he married Rahab Mat. 1. 5. Thus in the Line of Christ are brought in Gentiles for our comfort of whom he came as well as of the Iewes and is our kinsman as well as theirs This signifieth peaceable and so are the Elect for after they become Nahshons experienced in Gods goodnesse they haue a peaceable conscience they haue a quiet minde without murmuring without doubting without gainesaying the will of God in any thing which may happen though it crosse them in this world neuer so much they bee peaceable also towards others because the wisedome from Iames 3. 17. aboue with which they are indued is peaceable And Salmon begate Boaz 1. Chron. 2. 11. of Verse 21. whom I haue spoken before It signifieth in strength for when the Elect are Salmons that they finde inward peace with God and that they know God to bee with them then they say to their soules as the Angell to Gideon Goe in this thy strength for in the Lord they are valiant and by his helpe may doe worthily being confident in God And Boaz begate Obed 1. Chron. 2. Mat. 1. Of this also before It signifieth seruing such are the Lords Elect they are his seruants for when God hath made them Boazes and put strength of grace into their hearts to withstand their spirituall aduersaries they wil become obediēt Obeds And Obed begate Iesse 1. Chron. 2. 13. Mat. 1. Verse 22. who dwelt at Bethlehem and was an ancient man in the dayes of Saul This signifieth a gift or 1. Sam. 16. 1. offering and such bee all true Obeds when the elect become seruiceable and obedient the ioy they feele in the Lords seruice maketh them Iesses euen to offer themselues to God as holy Rom. 12. 1 and acceptable sacrifices And Iesse begate Dauid 1. Chron. 2. 13 15. Mat. 1. Of this Kingly Prophet and propheticall King I might speake more at large then might seeme sutable to this briefe exposition I therefore referre you to the Bookes of Samuel and the first of the Kings and the first of the Chronicles and to the Booke of Psalmes which liuely set out this holy man a man after the Lords owne heart His name signifieth beloued and such are the Lords Elect and they may know themselues to be so God witnessing his loue to them for when they bee once Pharez separated from the vaine world Hezrons ioyfull and glad in this their separation Ram's lifted vp in mind to heauenly things Aminadabs a free people from spirituall thraldome hauing gotten the Spirit of Adoption Nahshons experienced in Gods loue Salmons peaceable and Boazes going on in this their strength and Obeds obedient and that freely as Iesses what doubt is there but that they bee Dauids euen beloued of God To conclude this Chapter and so this whole History we may here see how from a meane estate some can arise to great honour as Ruth from gleaning to be the wife of Boaz and the Grand-mother of a King and Prophet Thus poore Mordecai was exalted and that on a suddaine from sack-cloth into silken Robes fit for a King from feare and danger of death to great honor and to be feared And thus came Ioseph from a prison to be a Prince in Egypt and Dauid from keeping sheepe to bee the King of Israel all which is the worke of God as Hannah singeth Dauid publisheth 1. Sam. 2. 8. Psal 75. 6 7. 113. 7. Daniel 4. 17. and Daniel teacheth It is easie with the Lord suddainely to make a poore man rich and to exalt him to honour And therefore let such as be low not enuie the aduancement of others lifted vp it is of God and let them not repine nor murmure to see themselues neglected for if God held it good for such and for his glory to be lifted vp as he can do it so verily he would do it as well as he doth others for God respecteth no person but doth what hee pleaseth in heauen and in earth what is most for his glory though we iudge perhaps otherwise Another thing may wee note for the comfort of the godly That great is the reward of Religion Ruth was of the Lord mercifully rewarded as we haue heard so was Rahab by faith preserued and all with her brought from among cursed Canaanites to bee among the Israelites yea to become the wife of Salmon a Prince in Israel and lastly to be vouchsafed this mercy to bee recorded with the faithfull in the Catalogue of the most Renowned yea and to be mentioned with Abraham for her good works Heb. 11. the fruit of true faith What got Dauid for his Iam. 2. vpright heart though he seemed to be neglected of his parents and sent to keepe sheepe and not called to the Feast till Samuel caused him to bee sent for Was not hee for all that esteemed of God chosen before all his brethren The Lord will not let goodnesse be vnrewarded for godlinesse hath the promise of this life and of the Life to come And in this let all that truely feare God comfort themselues and looke vp to the recompence of the reward which in due time they shall receiue to the full if they faint not Blessed be God and his Name be praised for euermore Amen FINIS
the vertuous and godly young woman and widow a Heathen and Idolater by her countrey and birth but by the Lords call a gracious Saint at length a mother in Israel and one of whom Christ came The titles of the Bookes of holy Writ shew either the principall matter thereof as Genesis Exodus Leuiticus Numbers Psalmes Prouerbs and many other or who were the Pen-men as the Bookes of Samuel Esdras or what person chiefely is there spoken of as Iob Ester Nehemiah and Ruth here who though but a woman and of that weake sexe yet being truly religious see how the Lord doth her honour to all posterities a singular incouragement vnto vertue and godlinesse Who penned this is not certaine but certaine it is by the Genealogie Chap. 4. 18 22. that the Scribe liued in Dauids time and therefore is it held to be Samuels by some But it is not necessary euer to know the Penners of euery booke of Scripture especially of Historicall and Dogmaticall whose truth and authority depend not vpon the writer or speaker as Propheticall bookes doe but vpon the veritie of the things spoken and written The Scribes name is concealed the Lords pleasure was not to haue it mentioned and therefore after hidden things wee will not make further enquirie especially in a matter of no more moment The booke is diuided into foure Chapters being as it were the parts of the booke the first sheweth Ruths iournying to Iudah with the occasions thereto and causes thereof the second her entertainement and her carriage and paines there the third her contract with Boaz a Noble man of Bethlehem and how it was procured and the fourth her solemne marriage with the ioyfull issue thereof CHAP. I. THis chapter telleth vs how Ruth came to Bethlehem who being marryed to a mans sonne of Iudah in her owne countrey for the grace of Religion in her heart and the loue shee bare to her mother in law after the death of her husband and father in law forsooke her people countrey and idolatrie and went into the Land of Iudah to dwell with Gods people and came thither with her mother in law in the beginning of Barley haruest Verse 1. And it came to passe in the dayes when the Iudges ruled that there was a famine in the Land and a certaine man of Bethlehem Iudah went to soiourne in the Countrey of Moab he and his wife and his two sonnes THis verse is an entrance into the Story and is the description of a iourney and therein note when vpon what occasion from whence whither and who tooke it in hand and with what company he finished it And it came to passe To wit by the hand and prouidence of God Thus he beginneth this History to note a speciall hand of God in all this businesse beyond mans purpose and thought in bringing a famine and in Elimelechs going into Moab to take a wife for his sonne euen this Ruth to make her a mother in Israel and therefore are we diligently to marke the prouidence of God in reading this Storie In the dayes when the Iudges ruled This telleth vs when this happened In historicall narrations the time with other circumstances are set downe for more credit to the Story Iudg. 1. 1. 2. Sam. 1. 1. 1. King 1. 1. As in humane Stories this is obserued so here in Diuine Thus God in mercy descendeth to vs for the better confirmation of our weake faith for which hee is to be praised We may note out of these words I. That the Israelites were euer vnder gouernement vnder Moses Ioshua the Iudges and then Kings this was needefull to preuent disorder and confusion of State when men are not vnder rule and gouernement for then will euery one doe what he listeth Iudg. 18. and 20. Which condemneth Anarchie and all loose liberty destruction to Church and Common-wealth II. That their gouernement was first by Iudges Iosephus in Antiq lib. 4. cap. 8. de Aristocratia that they might see the Lords extraordinarie hand in this gouerning of them 1. Sam. 8. 6 7. and that they might not bee as other Nations 1. Sam. 8. 5. nor in bondage 1. Sam. 8. 9 18. These Iudges were raised vp for the most part extraordinarily to shew more fully the Lords care of his people they were worthy and excellent men not all of the same Tribe and Family but sometime of one then of another they ruled not by tyranny or the aduice of man but by the counsell and guidance of God They loaded not the people with heauie burthens to mainetaine great State In their daies they sought the welfare of the people the glory of God not their owne wills and pleasures to rule after their owne lusts They would not raigne themselues but the Iudg. 8. 23. Lord as Gideon said should raigne ouer the people Thus happily did the Lord prouide for his people till they did shake off his yoake and brought themselues into bondage for so it falleth out if men like not of Gods choyce he leaueth them to their owne of which they shall bee sure to repent III. That such as be set ouer a people are to rule them but yet in iudgement for the Hebrew word translated Ruled is Iudged and Rulers were to iudge 1. Sam. 7. 15. And this must they doe euen labour wisely to rule and gouerne in iudgement They are to rule to maintaine their authority which else will lie through contempt in the dust and they must doe it in iudgement that equitie may be vpheld and nothing be done rashly partially and to the hurt of innocencie That there was a famine This might happen many waies by the incursion of Forraine enemies by ciuill warres among themselues or by restraint of seasonable showres from heauen howsoeuer it came sinne was the cause thereof for wee may reade in the time of these Iudges howsoeuer they themselues did valiantly and right worthily in Israel yet the people would run into many mischiefes so as we by searching may find these euils among them A toleration of Idolaters and publike Monuments of Idolatrie Iud. 1. 21 27 29 30. and 3. 5. and 2. 2. contrary to Gods expresse Commandement by the hand of Moses They fell themselues vnto idolatry Ch. 2. 11 12 13 17. and 8. 27. for but tolerate it in others first then we like it at length in our selues as many examples witnesse They would defend it and that with bloodshed Chap. 6. 30. for Idolaters are of a murtherous disposition as their god-Deuill is whome they worship as Manasses Ioash Iehoram and other Kings doe manifestly declare and as wee haue experimentally found at the hands of Papists See heere a toleration first then an approbation then an open defence of an idolatrous worship and when this is once on foote what darkenesse doth not ouerspread They did what themselues listed Chap. 17. 6. and 18. 1. and 21. 25. They fell to adultery and filthy Sodomitry Chap. 19. Thus they forgot the Lords
cases let vs shew loue by vsing good and louing termes by protesting our true affection if so neede require by giuing good reasons thereof that may fully shew it and by being ready to doe them good offering them to doe it if there shall be occasion of it Note more that it was a custome among the Iewes for parents and children to speake most commonly one to another in the neerest and dearest termes of loue by the name of father mother sonne daughter and not by calling them onely by their names as parents doe children now See this in Gen. 22. 7. and 27. 1. and 48. 19. and in many other places which argued meekenesse of spirit intyre affection and a louing naturall kindnesse worthy imitation Why will you goe with mee This question is propounded to draw them to a consideration of some reasons within themselues why they should resolue to goe with her as if shee had said I loue you as a mother her daughters therefore I aduise you to consider seriously of your resolution aforehand and weigh with your selues what may so lead you for I can see no reason in wordly respects for such onely shee vrged both heere and in the verses following why you should go with mee And by this as she taught them so vve may learne that it is a point of wisedome to aske our selues Why we will doe this or that thing before wee vndertake it or resolue vpon it And hereunto our Sauiour aduised Luke 14. 28. for that is well begun which is laid vpon good grounds and sound reasons it is a wise proceeding it will preuent the after Had I wâ—st and future repentance Let vs therefore learne this wisedome and not bee foolishly rash in our attempts Are there yet any sonnes in my wombe that they may be your husbands Naomi now beginneth to bring in her reasons why shee would haue them to returne all drawne from the world in which respect shee giueth them no comfort to follow her and it is as if she had said If you vvill goe with mee for any vvorldly respect alas I cannot pleasure you I am old I haue no sonnes to marry you againe vnto and as for an outward estate you see me very poore In thus speaking plainely and disswading onely by worldly reasons to try them vve may learne I. That the true honest-hearted and such as feare God in the kind offers of their friends deale truly with them and will not lead them into vaine hopes Thus Naomi dealeth thus did our Sauiour Mat. 8. 20. for they would not deceiue them Wee must labour for this plaine dealing and not onely looke to our selues and what present benefit wee may get to our selues as most doe in these deceitfull times which is contrary to our Christianity 1. Thes 4. 6. to true loue 1. Cor. 13. and to the comfort of our ovvne consciences Men now a daies gladly make gaine of all proffers of loue vvithout any respect to their friends because men are false-hearted and like such as Dauid vvas troubled vvith Psal 41. 6. II. That worldly respects are not the motiues which should induce any to ioyne themselues with Gods people for they want these things often Of this our Sauiour telleth the Lawyer Luke 9. 57. The Godly heere haue their least share in the things of this life because they haue a better portion prouided for them in the life to come Wee are not then to become professours of Religion with others for these worldly things Naomi telleth thee this is not a good reason Christ telleth thee hee is poore and such as follow him must take vp their crosse must suffer affliction saith Paul 2. Tim. 3. 12. for to the godly it is giuen to suffer for him Phil. 2. 29. Beware of a Iudas minde to come for the bagge or a Demas like disposition to come before thou hast shaken off the loue of the world for if thou doest not thou wilt sell Christ for the world and bid the Gospell adieu for goods Quest Why is it said that shee had no sonnes moe for them to marry why should shee thus speake to them We must know that it was a Law among the Iewes that a brother should raise vp seede to a brother who left a wife and dyed childlesse Deut. 25. 5. Gen. 38. 8 11. To which Law and practice her speech alludeth And by this wee may thinke it very likely that these women were taught in the Law of God and made acquainted with the practice of Gods people This is very probable because Naomi was so godly a Matrone and it appeareth by Ruths vertues which being so it commendeth the care of Naomi and her sonnes for the soules of these young women borne of Idolaters out of the Church to teach them the Law of the true God A good example for parents to follow and for husbands for fathers and mothers See Pro. 4. 3 4. Deut. 6. 7. Ephe. 6. 4. Deut. 11. 19. Pro. 31. 1. 2. Tim. 1. 5. and 3. 15. and for husbands read 1. Cor. 14. 35. But alas many are so ignorant as they cannot teach them and many so carelesse as they neglect them many so wretched as they will not and some so prophane as they mocke at it and hold it no duety for them but for the Priest as in scorne they call the Minister of Christ to performe Verse 12. Turne againe my daughters goe your way for I am too old to haue an husband if I should say I haue hope if I should haue an husband also to night and should also beare sonnes NAomies third motion to haue them to returne vsing still the same exhortation with the like kind tearmes of loue and adding another reason to moue them to returne Turne againe my daughters goe your way Naomi ceaseth not to vrge them still to try them to the vtmost not in want of zeale to gaine them to God but in a godly iealousie fearing their constancie if they should goe on with her of this before at large and therefore here I omit the instructions For I am too old to haue an husband This reason is a preuenting of an obiection to her former reason for they might say Though mother you be not with child now yet you may marry and haue children to this Naomi answereth that shee is too old to haue an husband From this we learne that there is a time when women are too old to marry by the opinion of godly Naomi Now if any aske when that is I answer as I suppose when a woman is aboue sixtie yeeres of age and therefore Saint Paul alloweth such a one for a widow but not vnder giuing leaue to others to marry for vnder sixtie women haue had children but none aboue but Sarahs extraordinary blessing And it is fit for women after sixtie to follow the praise of blessed Annah Luk. 1. 37. We read not in the Scripture of the marriage of such and if they be poore among vs and doe
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
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
a name like their nature they can be content to be Vsurers but not so to be called they can liue as Misers but will not so be accounted the denomination from their sinnefull practices is worse to them then the sinnes which they doe commit for that they more are touched with the shame of the euill before men then with the offence thereby committed against God Here it may be demanded Whether any may be called by any other name then formerly they haue beene called by We see here that Naomi would be called Marah Iacob was after called Israel Abram Abraham Sarah Sarai and many such instances in Scripture as Saul called after Paul Ioseph called Barsabas Act. 1. 23. which may be to expresse some grace in them for which they be praise-worthy as Iacob being called Israel because he wrastled and preuailed with God so Ioses called Barnabas the sonne of Act. 4. 36. consolation for his rare loue to the Church and for giuing such an example thereof to the Apostles Simon must be called Peter for his constancie So to expresse some notorious euill on the other Act. 13. 6 8. Ier. 20. 3. side Bariesus was called Elymas and Pashur must be named Magor-Missabib And we see by ancient practice for greater honour men were called As with the Romanes Cato Censorinus Scipio africanus Aenilius Macedonicus Antoninus Pius c. by other names then from their fathers families which they purchased as a title of their honour for the reward of vertue to encourage men to noble atchiuements worthy of honour being by others put vpon them for the praise of their vertues without flatterie and vaineglory and some names also were inuented for disgrace of vice in such as deserued the same but they also without scorne derision malice and euill will to the party otherwise then to beate him out from his sinne which may not be for such sinne as he committeth of infirmitie but for open and notorious enormities and from which he will not be hardly reclaymed without some note of infamy For the Almighty hath dealt very bitterly with me The reason why shee would be called Marah because of her bitter affliction which the Lord Almighty hath laid vpon her Whence we may learne these lessons I. That the Lord is Almighty Gen. 17. 1. for he can doe what he will in heauen and in earth Psa 115. 3. This should worke confidence in his Word for what he saith he will doe he can doe his power can effect it This must make vs humble our selues vnder his mightie hand 1. Pet. 5. 6. he is able to destroy and cast into Hell Mat. 10. 28. By this let vs be encouraged to doe what he commandeth for he can beare vs out in it and can supply our wants 2. Cor. 9. 7 8. Hence may we gather comfort against all that rise vp against vs for the Lords cause for he is greater then all Iohn 10. 29. And we may to conclude learne to hope well of others though they haue long gone astray for God is able to saue them Rom. 11. 23. II. That the Almighty can alter an estate into the cleane contrarie as Naomi into Marah mirth into mourning sweet into sowre honor into dishonor and contrarily heauinesse into ioy disgrace into high esteeme and so forth as we may see in Iobs downefall and also raising vp againe in Hamans honour into extreme contempt in Mordecaiâ—s base estate into great dignitie so in Iosephs exaltation likewise and in many others for euery mans estate is in the Lords hand to alter it at his will 1. SaÌ„ 2. 7 8. Let none be proud in their prosperity for God can cast theÌ„ downe See it in Haman Nebuchadnezer Balthasar and Herod whom God made spectacles of his displeasure for abusing their prosperitie as we haue examples of late among our selues And as prosperity should not make vs proud because God can cast vs downe so aduersity should not make vs despaire because God can raise vs vp as he did Iob Ioseph and Mordecai III. That the godly feele a bitter taste in their afflictioÌ„s they are distastfull vnto theÌ„ for no affliction 1. Pet. 1. 7. Heb. 12. 11. is ioyous for the present which maketh infirmities appeare in the best in time of their troubles as we may see in Iob Ieremie Hannah For none Ier. 20. 12 14 15. 1. Sam. 1. euen of the Saints of God are perfit in faith loue patience other vertues which might make vs endure afflictions quietly And therefore we are not to maruell when we heare words of impatiencie come from weake men nor sit downe and censure them but to iudge charitably though they cannot beare afflictions altogether with chearefulnesse quietly and without strugling For though the Spirit be willing yet flesh and bloud are weake and euen the best manifest their weakenesse and the bitter taste which they haue of affliction Verse 21. I went out full and the Lord hath brought me home againe empty Why then call ye me Naomi seeing the Lord hath testified against me and the Almighty hath afflicted me NAOMI goeth on in her speech to the people so speaking of her as is before noted first shewing how the Lord had dealt bitterly with her and then why they should not call her Naomi for that the Lord had testified against her and afflicted her thus shee complaineth and amplifieth the same by contraries I went out full Shee here speaketh of her former estate when shee went from among Gods people The word is taken from a full vessell and this is to be vnderstood of her outward estate in which shee felt no want no more then there is want in a full vessel for shee had an husband and two sonnes and no doubt other things sufficient for the words imply shee went not for want but for feare of want If the words be vnderstood of her fulnesse in her husband and children it noteth that a good woman feeleth no want while she hath a louing husband and obedient children for she taketh such contentment in them as shee cannot feele want neither will such an husband and children see her to want When women are thus happy let them blesse God for their full estate If the words be vnderstood of fulnesse for outward things withall and yet could not abyde at home wee may learne that in present fulnesse and plenty Eccles 4. 8. there may want contentment either through a greedy desire which neuer hath enough or through a distrustfull heart fearing to want with which these were so troubled as it made theÌ„ leaue Gods people for sauing of their goods and to goe among heathen Idolaters For whither will not distrust of God and loue of riches leade men They erre therefore which being in a poore estate thinke contentment to be found in riches and fullnesse of these earthly things when Salomon Eccles 5. 10. telleth vs the contrarie and daily experience from the Rich
disdaine their poore kindred for pouertie is no disgrace where there is not want of honesty Christ was poore and very poore liuing of the almes of others God chooseth his people of such Iam. 2. None but haue poore kindred and the best haue in some of their forefathers beene meane enough II. That euen kindred either is or should be of force to moue kinsfolke to respect one another This is gathered hence for that the scope of these words is to shew how Boaz came to respect Ruth which was for Kindred sake yet chiefly for her vertues as after shall be shewed and for loue of kindred see it in Rahab Iosh 2. 13. and in the Sichemites Iudg. 9. 3. though in other respects in their choosing of Abimelech they were not to be commended See this also in Samsons friends Iudg. 16. in Cornelius to his friends Act. 10. 24. For kindred are bone of bone as the Israelites spake of Dauid 2. Sam. 5. 1. and are as the branches from one roote and as members of one body and therefore must loue one another which reproueth this age vvhich careth not for their kindred except they bee rich vvhich is the sinne of vnnaturalnesse 2. Tim. 3. A mighty man of wealth Yet also a godly man as appeareth by his godly behauior his speeches his vvorkes of mercy his praising vertue in others and his obedience vnto Gods Lavv in taking Ruth to vvise We see then that a wealthy man may be a godly man sometime Such a vvealthy man vvas Abraham so Isaac Iacob Iob and Ioseph of Arimathea for goods and graces are not in themselues opposite being both the gifts of God the one may helpe the other grace to guide and dispose vvell of goods and goods vvell vsed to declare and set forth the graces of the heart in almes-deeds in maintenance of Gods Word and in doing other Christian duties grace humbleth vvhere riches vvould puffe vp yet riches vvell vsed bring grace in estimation before men for they inable men to shew forth godlinesse to passe on Eccles. 5. 20. their time with the more comfort and to countenance and defend their poore Christian brethren in well-doing Therefore if grace and goods goe together thou hast great cause to blesse God for it is a most happy estate to bee rich towards the world and to God too to bee rich body and soule But although this is a very rare estate yet wee see that they may meete together and therefore we may not thinke that he which is rich cannot be religious True it is that it is hard for a rich man to enter into the Kingdome of heauen Luk. 18 24. 25. but it is not impossible If any aske mee why so few are rich which be godly I answer Because the Lord chooseth most of such as be poore for his people these make conscience of getting goods and will not follow the way of euill men and worldlings to enrich themselues neither will the Lord make many of them rich lest they should waxe in their wealth proud and forgetfull of God as men in their abundance do Why will some say are most rich men hardly religious Because 1. Cor. 1. 26. God chooseth few of them they be taken vp with the cares of this life which choaketh the Mat. 13. seede of the Word in them they set their hearts vpon their riches as they see them encrease and are wholy taken vp therewith so as they cannot set their mindes on better things Lastly they Mark 10. 17. make riches their God so as they cannot serue God because they serue Mammon And of the family of Elimelech So as Boaz and hee were both of one house and stocke and very nobly borne both of them Chap. 4. 20 21. yet Elimelech poore and his wife in a very meane estate so as wee hence may see That parents may prouide for posterity but which of their children shall be rich which poore is of Gods disposing and not of mans forecast as wee may see in these two whose Ancestor Nahshon was the Prince of Iudah the Num. 1. 7 16. 2. 3 27. Eccles 5. 14. Royall Tribe and ruled ouer 74000. men of war or was fit for it Thus parents may haue a goodly portion when some of theirs may haue nothing left them For riches are Gods gift he can bestow them and he can take them away againe which Iob acknowledged If parents cannot make their children rich then let them not with too much care vexe themselues for them let them not think that by their scraping together they can make them wealthy after them that is Gods blessing that is his mercy for if he blesse it not Oh how soone is that consumed by children which parents got with great labour and care and perhaps with an ill conscience too which procured the curse besides much infamy and hatred of men in their life time Is it not madnesse in parents to damne themselues in hope to make their children great seeing they cannot effect what they striue for except God bee so pleased to haue it And then heere let children looke vp to God and learne to feare him and rest not in their parents gettings but rather let them set themselues to honest callings and learne how to bee able honestly and frugally to manage that which shall be giuen to them that when they shall haue such goods and lands in their hands which their parents shall leaue them they may the better be able to employ them and so preserue vvisely that which is befallen vnto them For let parents get what they can if they leaue their children without callings idlely brought vp to goe brauely and to follow the loose wayes of most rich mens children in these dayes as not knowing any thing but how to play the Gentlemen as they call it a consumption will soone sease vpon all and turne them out of all and they become beggers as dayly experience sheweth And his name was Boaz. This is added for more certaine knowledge of the party her kinsman circumstances make Histories more credible and therefore are they expressed This name signifieth strength or fortitude whose sonne he was and of what house he came is noted afterwards in the end of the fourth chapter Verse 2. And Ruth the Moabitesse said vnto Naomi Let me now goe to the field and gleane eares of corne after him in whose sight I shall find grace And shee said vnto her Goe my daughter THis verse is a request made and sheweth first of whom it is made then to whom and for what with the graunt thereunto as is apparent by the words The scope is to shew how great things come to passe by poore and vnlikely beginnings as we may see in this of Ruth of Ioseph cōming to be a Prince in Egypt the like may be seen in Moses yea in the glorious aduancement of Christs Gospel By all which Gods power and wisedome is shewed mans wisedome cast
due which is the scatterings of Gods mercy towards them And here let the poore honestly take this libertie to gleane but first let them aske leaue of the owner as Ruth did verse 7. then also to acknowledge it a fauour as shee did Thirdly to gather the scattered eares and not to cut off the eares of standing corne nor Deut. 23. 24 25. to steale whole sheaues or out of shockes as many theeuish people doe to the hurt of their owne soules and the hardening of mens hearts against themselues and other poore people more honest then they In whose sight I shall find fauour So she went but as vnacquainted Shee had libertie to gleane by Law yet shee speaketh as one that would gleane with leaue and as shee that had hope to find fauour somewhere though shee knew not of whom to expect it in particular Thus shee goeth as we say at random or at aduenture but God as he had decreed so he directed her by the hand of his prouidence whither shee should goe One thing note here that the godly in vsing lawfull meanes to liue hope to find fauour with one or other for their reliefe this Ruths words here doe shew as much For they trust in God who hath the hearts of men in his hand to encline them as he pleaseth as he did Boaz towards Ruth who also hath promised his helpe to those which vsing Psal 37. 3. lawfull meanes do depend vpon him And therefore in doing our part and vsing the meanes let vs in our wants hope well let vs not doubt but that he will blesse our labours And shee said vnto her Goe my daughter See here how meekely and louingly this good old Naomi answereth no doubt but it reioyced her heart to see her so willing to take paines whom shee perhaps would haue beene loth to haue pressed to such a meane businesse We may note that requests are to be graunted of parents vnto children when they be lawfull and fit As Iob did to his children to feast together Dauid to Amnon his request 2. Sam. 13. to haue Tamar sent to dresse meate for him though yet villanie was in Amnons heart but the request was resonable and therefore yeelded vnto of Dauid so was Absaloms desiring to goe to Hebron as he pretended to pay his vow which he had made vnto God Caleb also graunted his Ios 15. 19. daughter her request and Naomi Ruths here which is to be followed of louing parents but yet withall with deliberate consideration of the reasons vpon which the request is made lest a Dauid be deluded and wickednesse be committed by an outragious Amnon Another thing may bee obserued which is this that a meeke and louing spirit giueth a meeke and a louing answere Naomi saith not Goe as a sturdy speech but Goe my Daughter for shee was not of a sturdy proud and impatient spirit of which a rough and churlish speech is a signe And therfore let vs learne to answere meekely and louingly that we may not be iustly censured for churlish natures proud and impatient good speech is very gracefull to others and procureth loue to our selues as the contrary doth prouoke vnto wrath as we see Nabals answere did vnto Dauid Verse 3. And shee went and came and gleaned in the field after the Reapers and her hap was to light on a part of the field belonging to Boaz who was of the kindred of Elimelech AS Ruth craued leaue and obtained it so she now goeth abroad and by Gods good prouidence lighteth on the field of Boaz. So as here is shewed what shee did abroad shee gleaned then how after the Reapers where it was in Boaz field who is here againe said to bee Elimelechs kinsman that so the prouidence of God might herein more clearely appeare And shee went and came and gleaned in the field Shee craued leaue to goe and when it was graunted her shee accordingly went Honest motions and intendments to well-doing are to bee put into practice else they bee nothing worth Paul had a Act. 14. mind to visite the brethren and so hee did the prodigall sonne had a purpose to returne home and hee returned Moses thought of going out Exo. 2. to visit his brethren and so he did If motions be good it is good to put them in execution and that speedily if cause so require as Ruth doth here and not to mind purpose and will to doe well and yet neuer to doe as they so purpose losing the fruit of good thoughts Againe note from this her bold aduenture and going forth in such perillous times that whom necessity moueth and confidence in God encourageth they doe feare no danger Ruth went abroad among strangers shee was a stranger and a young woman yet trusting in God and being vrged of necessity to vse honest meanes to liue shee feared no perill though in those dayes euery one did what they listed because there was then no King in Israel Of such an Iudg. 18. vndaunted spirit was Ehud in setting vpon Eglon Gideon in destroying Baals altar Eliah in seeing the face of Achab and Michaiab in telling the truth before 2. Kings cōtrary to the word of 400. false prophets For when men haue faith in God when the duty of their calling warranteth them they grow couragious and bold and doe put on a resolution without feare Therefore in our affaires to remoue feare let vs haue an honest calling to that which wee goe about and haue confidence in God who is able and will stand by to helpe vs. After the Reapers Shee followed such as cut vp the standing corne she thrust not her selfe in before or among them as an impudent bold housewife but followed after thē to gather vp the scattered eares which they did leaue and neither this did shee neither without leaue see verse 7. all making to the commendation of the honesty modestie humility and good behauiour of this vertuous young woman that her example might be for others to imitate And her hap was That is though shee went at vnawares making choise of no place but where shee should find fauour yet shee light well by Gods good prouidence which is here to be vnderstood in her good hap which word is spoken according to men when things fall out besides a mans purpose or otherwise than was intended and whereof a man is ignorant before the thing come to passe then it is counted hap Deut. 19. 4. or lucke or as the Heathen vsed to speake fortune It is not vnlawfull to speake according to men Luk. 10. 31. thus It happened It chanced It was my luck so it be we vnderstand thereby that which happeneth beyond our purpose and expectation but yet guided by Gods hand and prouidence and also that Mat. 10. 29 30. Act. 27. 34. wee know and hold no meere chance and fortune as the Heathen haue imagined without the hand of God acknowledged therein as the idolatrous priests and diuiners
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
therefore let vs not be guiltie of a sinne so hatefull to God and man II. We learne that it is a great fauour and grace for a rich Inhabitant to take knowledge of one poore a stranger too This Ruth in her words here confesseth and admireth For indeed nothing but goodnesse in a man maketh him kind to strangers especially poore ones it is not nature nor worldly reason And therefore when strangers find fauour where they come let them acknowledge it a great kindnesse and a mercy of God and a worke of his grace III. That a godly man as Boaz will be good vnto the godly poore though a stranger And so should wee as the Apostle commendeth it to vs and our Sauiour in the Heb. 13. 2. Parable of the Samaritane And we must consider that we may come into strange places our selues and need fauour remembring moreouer this that if such strangers be Christians they be our brethren and sisters in Christ for in him there Col. 3. 11. Gal. 3. 28. is neither Iew nor Greeke but we are all one Which condemneth the ill disposition of such as cannot abide that strangers should come among them and that not such as Ruth of another nation but such as be borne in the same kingdome yea in the same countrey if they feare any charge to come to them thereby Oh how would they take on in our vncharitable dayes if a poore Naomi should after many yeeres returne to the place of her former abode and bring a poore woman with her to charge the parish Well good Boaz did not so neither the Inhabitants of Bethlehem IV. Note how shamefastnesse wisedome and humilitie are excellent ornaments of praise in a woman as they are here in Ruth shee cast downe her eyes not looking impudently vpon him shee bowed to the ground and shewed humilitie and her words were effectuall and few and therein was her wisedome These three shamefast countenance humble gesture and fewnesse of words doe grace a woman highly and doe winne her honour though neuer so poore And therefore let women labour for them more then for a faire face gay clothes and a great portion these make them saleable with wantons and worldlings but the other with the wise and vertuous This reproueth such as be of a proud and hawtie carriage Esai 3. 18. which are costly Dames commanding Mistresses but hardly obedient wiues such also as be great talkers reproued by the Apostle these be 1. Tim. 5. 13. shrewd Dames often they breed contention abroad some disquietnesse at home for want of the gouernemēt of the tongue such women as be bold without blushing impudent Dames which will not couer their faces with Rebecca for modestie sake but will goe naked so farre as modestie cryeth shame vpon But they which haue to sell thinke they may be allowed to set open their shop-windowes But chaste mindes seeing the deformity thereof will frame themselues to a more decent and modest behauiour such as would hold the name of the vertuous will not so much labour in the outward shew neither goe after the fashion of vaine persons Chaste Penelope a Heathen will stand couered before her Suters And will Christian women shew themselues so naked as some doe to the view of all O impudencie O immodest shew of lightnesse and vanitie Verse 11. And Boaz answered and said vnto her It hath fully beene shewed me all that thou hast done vnto thy mother in law since the death of thine husband and how thou hast left thy father and thy mother and the land of thy natiuity and art come vnto a people which thou knewest not heretofore BOaz his reply vnto Ruth giuing her the reasons of his kindnesse towards her a stranger which was by relation made to him before this of her vertues shewed in her loue to her mother in law and in her grace and godlinesse leauing her own country to come and dwell amongst Gods people though vnknowne to her aforetime And Boaz answered and said vnto her It hath fully beene shewed mee all that thou hast done A good report and that to the full was spred abroad of Ruth of which Boaz had taken notice and for which he was so kind to her as hee here acknowledgeth Whence note I. That vertue shall not want Trumpeters to sound out her praises to the full Psal 37. 6. Ruth was made renowned among all the people Ioseph at length throughout all the land of Egypt which is Gods mercy for encouragement to vertue and this will those doe which loue vertue in others Therefore let such as would be renowned striue to be vertuous It is the worthiest matter of praise and commendation It procureth loue and that true loue of such as neuer see vs as did Salomons fame and so Christs It causeth an honorable remembrance Viuit post funera virtus Bias Omnia mea mecum porto after death It is such goods as cannot bee lost but beauty may with sicknesse and age bee defaced strength also may decay So Haman may lose his honour and Iob may be dispossessed of all his riches in a moment but vertue abideth for euer Lastly this is pleasing to God to all good men yea and makes the Angels to attend vpon vs as the Lord hath put the charge vpon them And yet the praise hereof is least respected but men seeke praises which be after mans wisdome earthly and sensuall as Absaloms for beauty Hamans for fauour with a King Achitophels for worldly policy others for riches and authority ouer their brethren which yet they are no lasting Pro. 4. 18. praises soone lost and neuer afford true loue in the hearts of men as vertue doth which may minister comfort to such as bee vertuous who deserue true praises they shall not want them they shall not neede to bragge as the proud hypocriticall Pharise of their well-doing Grant that many now will not giue them their due some of pride other through enuie and a third sort of ill will cannot speake well yet when they be dead euen such as did dispraise them will then praise them but howsoeuer they shall at the last Day receiue praises of Iesus Christ before the Angels all the world and be euerlastingly rewarded for the same II. That well-doing procureth fauour to the poore though strangers at the hands of the vertuous for this was the cause of Boaz loue to Ruth as here he acknowledgeth and this is true godlinesse to loue others for their goodnes Would you poore find fauour Labour to be vertuous for God will procure the liking of others and moue them to doe you good as God did Boaz heart towards Ruth This is the way to doe you good and not to liue idlely levvdly and by flatterie and talebearing to think to prosper vvhich is the trade of too many poore ones With some for a vvhile they may find fauour but in the meane space they procure hatred of some others
and at length vvill be abhorred of all And here let the rich learne vpon whom to bestow freely their kindnesse and whom to loue and respect euen the godly poore such as bee Gal. 6. 10. Mat. 25. 10. of the houshold of faith for in them Christ is relieued and such shall not lose their reward If you aske Who are these godly poore I answer Euen such as Ruth which get a good name by their vertuous liues their duty done to their betters their painefulnesse in labour their conscience of Religion These be the godly poore and not the stubborne the idle the irreligious swearing fighting railing drunken poore who are more worthy of punishment than reliefe Vnto thy mother in law since the death of thine husband Thus Boaz beginneth to particularize her vertues and the first here is her louing carriage and praise-worthy behauiour vnto her mother in law not onely while her husband liued but euer after not ceasing to loue because he was dead for whose sake shee first was occasioned to loue her Due prayses can be shewed in particular vertues See it in the praises of Iob Cornelius the Iob. 1. Act. 10. 2. Reu. 2. 1 2. Angell of Ephesus And therefore in praising any wee must bee able to instance in those things which deserue such praises else it is sottish ignorance or grosse flatterie or both Againe note That whom we loue for our friends sake being aliue if loue be vnfaigned it will appeare when they be dead This is Ruths loue vnto Naomi Dauids to Mephibosheth for Ionathans sake True loue is a fountaine that neuer can be drawne drie This reproueth the loose loue of many who can loue and lightly turne it into hatred of the same person vpon small occasions such also as can loue their friend for his time but when he is dead will neglect all respect to euery one of his whom in his dayes they pretended to loue And how thou hast left thy father and thy mother and the land of thy natiuity and art come vnto a people which thou knewest not heretofore This was rare loue and a very great measure of grace for Religon sake to forsake naturall parents for a mother in Law her owne country for a strange nation and people shee must needs bee endued with a strong faith and an extraordinary measure of loue to Religion and the worship of the true God By which wee see that faith and feruent loue ouercome all difficulties euen nature it selfe as here in her so in Abraham when leauing his Heb. 11. Gen. 12. Gen. 22. 21. Gal. 1. 10. countrey he trauelled hee knew not whither and did offer vp Isaac at Gods bidding and put away Ismael and al three without gainsaying cherefully These ouercame carnall reason and this desire of pleasing God made Saint Paul a zealous Professor Faith made Gideon to leaue thousands Iud. 7. 7 12. 8. 10. 13 5000. Iosh 6. behind him and to bee content to enter the battaile whith 300. against many thousands so did Ioshua by Gods direction command seuen Priests to goe seuen times about the walls of Iericho to beate them downe with sound of Rammes hornes This faith loue made many proselytes and Heathen to become Christians and Christians in the time of bloody persecutions to forsake all for Christs sake and his Gospell as the Apostles spake of themselues vnto Christ This faith and loue of God will vanquish the world 1. Ioh. 5. 4 5. and will make 〈◊〉 leaue the Court of Pharaoh to bee with Gods people in affliction and will make Amaziah to separate himselfe from the 2. Chro. 25. 6 9 10. wicked and make light of an 100. talents of siluer Yea so powerfull is faith and loue of God as they will ouercome our selues euen to make light of our selues and our liues for the Lords sake as we see in the blessed Martyrs suffering cruell torments for the truth sake for the power of faith and spirituall loue is supernaturall and is wrought and so assisted by Gods Spirit as no worldly or fleshly impediments can hinder them in the way to eternall life Therefore must we labour for these graces aboue all things if wee would be masters ouer our selues if wee would preuaile against all hinderances of our saluation These will bridle lusts contemne vaine honours resist Satan and his temptations and seeing they are so powerfull hence may we see whether wee haue this faith and true loue if we can ouercome our corrupt nature carnall reason and this euill world but if these ouermaster vs then want wee this faith and loue from which those be farre off who are led like beasts by nature like sensuall men by lusts corrupt reason and by this vnconstant world and the vanities thereof Though they doe beare the name of Christians yet Christs power is farre from them Note further hence why hee speaketh thus to Ruth euen to giue her to know the true cause of his kindnesse and good respect towards her euen her godlinesse and grace which may teach That vertue and grace are the greatest motiues to incite great men which be also good men vnto the workes of mercy and bounty to the poore as we here see by Boaz speeches for vertue is louely to them which are vertuous though the parties be neuer so poore Let thē the poore labour for grace and godlinesse that they may find mercy at the hands of the wealthy for if they feare God he wil be their spokes-man hee will moue the hearts of others to doe them good Though this bee the way to procure fauour yet commonly we see the poore idle and too lewd of life and yet they murmure curse and rage if they be not relieued for they thinke they ought to be relieued euen because they bee poore though neuer so wicked though they will hardly labour to take any paines to liue when of such the Apostle speaketh that they should not be relieued Hee that will not labour let him not eate 2. Thes 3. saith the Apostle As this is for instruction to the poore so the rich from Boaz may learne on whom to bestow their fauours and workes of mercy euen vpon the godly the houshold of Gal. 6. 10. Mat. 25 10. Pro. 19. 17. Psal 41. 1 2 3. faith for in them Christ is relieued in them they doe lend vnto the Lord who vvill repay them to the full and greatly reward them But of this a little before in the beginning of this verse Verse 12. The Lord recompence thy worke and a full reward be giuen thee of the Lord God of Israel vnder whose wings thou art come to trust THese words are a prayer and blessing pronounced out of the mouth of Boaz vpon poore Ruth which doth maruailously set out the pietie of this man Here may be noted who makes this request to whom for what for whom and why The Lord recompence thy worke This rich Boaz prayeth for
poore Ruth Whence note I. That there is a recompence of reward from God euen to the poore for well-doing this the prayer of Boaz sheweth who else would not haue begged it at Gods hand and we must know that the Lord in promising to reward well-doing excepts against none rich nor poore but will recōpence the wel-doer be he whosoeuer with him is no respect of persons but he that worketh righteousnesse is accepted Act. 10. of him and godlinesse in whomsoeuer it be hath the Promise of this life and of the life to 1. Tim. 4. 8. come Let this comfort the poore in their well-doing and in their works of vertue and godlinesse Quest Here it may be demanded what good workes can the poore doe to expect reward from God seeing they haue no riches Answ A good worke is not nor stands not onely in giuing almes and such like things for then should onely the rich be doers of good workes but many other things are good workes and approued of God and which he will recompence which the poore that haue not one peny may doe as to doe the duety of loue and obedience to their parents or to others to whom they owe it to forsake idolatrie for the true worship of God to leaue their countrey for the Lords sake and for his people to forsake their old heathenish acquaintance and kindred All which Ruth did and these may the poore doe which workes God will recompence and all other dueties which one oweth to another in any sort being done in faith in loue and in obedience to God they are good workes and the Lord will reward Col. 3. 24. the same euen the honest and painefull seruice of a poore seruant as the Apostle teacheth Wee see then that the poorest may doe good workes though not such as commonly are so called to the doing whereof the worlds wealth is required and yet herein a poore soules two mites are more acceptable to God then the superfluities of the rich II. The rich from the example of Boaz may not thinke scorne to pray and that very heartily for the poore It is a very rare example to see so mighty a man of wealth and so high in authoritie to be so much taken vp in his affection in considering the poore womans vertue as to breake forth into so vehement a prayer as this was as appeareth by the doubling of the words and yet this ought rich men to doe if they thinke that the poore are not excluded out of the communion of Saints and that they be the children of God with them as they are taught in the Lords Prayer This would shew a great measure of grace this would encourage much the poore to goe on in well-doing But alas this comes not once into the thought of a rich man he thinks the poore bound to pray for him but himselfe not at all vpon any occasion for them because he thinkes he can pleasure them but they can no way pleasure him so he considereth onely outward and personall benefit and not the excellencie of vertue and fruit thereof to them and others as Boaz did And a full reward be giuen thee A good man thinkes his mercies and kindnesse are not enough to recompence and reward the vertue and workes of welldoint in others for he valueth vertue aboue wealth and aboue the price of all these transitorie things Againe note that there is to be expected a full reward for a good worke I say first a reward yet so that it be looked for in mercy and not in merit for God hath promised a reward and that in many places of Scripture and then it shall be a full reward which Boaz prayeth for here to be giuen to Ruth which shall be certainely accomplished in the life to come here sometime in a great measure as it was to Ruth in giuing her Boaz for an husband which he little thought of in this prayer that he should be the reward of her godlinesse and grace This is an excellent incouragement to vertue and good workes Of the Lord God of Israel Israel was Iacobs name and now applied to all his posterity the people of God Thus was the true God called by the name of God noting the persons in the Trinity and of Lord noting his substance and being of himselfe as the originall words to the Learned doe shew and he is the Lord God of Israel because Deut. 7. 6. he chose the Israelites to be his people before all other nations of the Earth a type of the Elect number called The Israel of God To this Gal. 6. true and euerliuing God doth Boaz make request for a full and perfect reward shewing that it is not in man but it must be God that can make a full payment to godlinesse the full reward is to be giuen of him and therefore from him it is to be expected who hath the recompence in his hand in full perfection Vnder whose wings A figuratiue speech vsuall in Psalmes to expresse the loue of God and the Psal 17. 8. and 57. 36. 7. 61 protection of such as be his for as a Hen nourisheth and defendeth her young ones vnder her wings from the Kite and other rauenous birds so doth the Lord care for his people to keepe them in safety from dangers They are safely protected Deut. 33. 29. who come to the Lord and trust in him for Psalm 91. God hath vndertaken to protect such and he is Zach. 2. 8. able to desend them and he will doe it because he loueth them Oh then let vs labour to be of the Lords people to goe vnto him and to trust in him Men being in danger here get into great mens seruice for protection and we being in greater danger yea in such dangers euery day on the right and left hand from which none can deliuer vs but God should not we seeke his seruice for protection And being in it let vs be comforted as sure of his aide let vs trust in him as did Dauid for he saueth all them that put their Psal 61 4. Psal 17. 7 57. 1. Psal 17. 8. and 119. 94. Psal 63. 7. Psal 34. 91. Iob. 1. trust in him Let vs in neede runne to him for aid as did Dauid and desired to be saued by him and let vs reioyce vnder the shadow of his wings for his Angels shall guard vs and pitch their Tents about vs he will make a hedge about vs also and if this will not be defence enough then Zach. 2. 5. will he be a wall of fire so sure and safe shall we be from all our enemies Thou art come to trust Boaz taketh it for granted that shee had faith for they that come to Heb. 11. God must beleeue that he is This draweth vs to God this keepeth vs with him when we be come vnto him Now that we may know what is here meant by faith we must
Onos or the Asse-fish which hath the heart in the belly so is this man set all on his panch Hee is like the beast called Gulon a name answerable to his nature which Gesner eateth that which hee preyeth vpon if it bee a horse till all be deuoured euer filling his belly and then emptying it and then falling to it againe till all bee consumed such a delight hath he in his appetite And such beast-like men there haue been who hauing filled their belly haue for the greedy desire and vnsatiablenesse of their appetite in variety of dishes and delicacies wished their backe a belly Such Gulons may from this beast behold themselues now like him they bee but I may say how worse they bee for he is a beast and doth but like himselfe but these bee men hauing reason to guide and should haue Religion to bridle their deuouring nature and brutish appetite Lastly note that Ruth left of that which was giuen her which she also reserued to giue vnto her Mother in law as it followes after in vers 18. Vers 15. And when she was risen vp to gleane Boaz commanded his yong men saying Let her gleane euen among the sheaues and reproach her not RVTHS returne to her labour is here set downe and her encouragement in the same by Boaz his loue who charged his seruants to giue her leaue to gleane and that among the sheaues and not reproach her for so doing Before I come to the words here it may be demanded Whether there was giuing of thankes seeing there sitting downe and there arising vp to labour is mentioned but not this duety of thanksgiuing and prayer to God for a blessing vpon their food Answ We are to thinke they did though not here noted for euery thing is not written which there was done as Ruths thanks for her food which we cannot thinke shee omitted who before did shew her selfe euery way so thankefull And there are such reasons to perswade vs that Boaz would not neglect this duety as we may easily admit his giuing of thankes First his owne godlinesse and knowledge of his duety and then the commandement of God Deut. 8. 10. which he could not be ignorant of and of which no doubt he made conscience Therefore let not any from hence gather a loose liberty to neglect this duety because the holy Writer mentioneth it not but learne from other places to know it to be their 1. Cor. 10. 30. duety It was a custome among Christians as at this day with vs there is a commandement to 1. Cor. 10. 31. glorifie God in eating and drinking The creatures of God are to be receiued with thanksgiuing 1. Tim. 4. 3 5. and are sanctified by the Word of God and prayer And holy men haue vsed it Samuel Saint 1. Sam. 9. 13. Paul yea when he and the people had long fasted Act. 27. 35. yet ate hee not before grace Our blessed Sauiour the innocent Lambe of God spotlesse and Ioh. 6. 11 23. sinlesse yet ate not but first gaue thankes It therefore is our duety and befitting all before they receiue food to giue thankes For what can our meate doe without Gods blessing How soone haue some beene choaked and haue ended their dayes suddainely And doe we not remember that the Israelites perished with meate in their mouthes Neither let this duety be put off to children as if it were too meane a duety for the Master of the table Were it not grosly ridiculous and a very scornefull part for a man to receiue a fauour from a King and then call his child to giue him thankes Our Sauiour put not this off to another nor Samuel nor Paul are they not worthy imitation And when shee was risen vp to gleane The History turneth againe to Ruth and sheweth what shee did after her repast and the liberall feeding allowed her by Boaz she betooke her selfe to gleaning againe and returned to her former labour Whence we may learne I. That the godly poore by their fauours receiued and helps in their need are not the more negligent but the rather the more painefull in their labours as may be seene here in Ruth For they know that such helps are for to stirre them vp to well-doing which vse they make of them and not to liue idly as many doe who are not 2. Thes 3. worthy to eate The poore are to follow Ruths steps and learne for the mercies of men towards them to continue painefull in their calling II. That the true vse and end of receiuing food is to Eccles â—0 17. strengthen our bodies to preserue them in labour Ruth eateth to suffice nature to returne to worke The Apostle ioyneth eating and labour together neither 2. Thes 3. 10. 2. Thes 3 8. would he eate the bread of idlenesse nor the good woman commended in the Prouerbs Prou. 31. 27. God would not allow the sole Monarch of all the whole earth no not in innocencie when the Earth brought forth without labour to eate without paines-taking he must dresse the Garden Food is the reward of labour of such as be able and it is a blessing to eate the labour of our Psal 128. 2. hands Therefore such are here reproued which rise vp to eate and drinke and doe eate and drinke to rise vp and play or prate or sleep or to runne to playes to fulfill their lust to decke themselues like wantons the sonnes and daughters of Belial of Iezabel some be Cains race and eate to be vagabonds going vp and downe begging some of Esaus race and eate to hunt and hawke till they haue sold their inheritance for a messe of pottage and themselues be lesse worth than one meale which they before bestowed vpon their dogs these should know that they are borne to labour and that godly men and women haue so bestowed their time yea Iesus Christ himselfe liued in a calling painefully Boaz commanded his yong men saying Let her gleane euen among the sheaues What Ruth desired verse the seuenth here Boaz alloweth her when he saw her so well giuen and so painefull So we see how the godly diligent hand obteineth fauour and Prou. 13. 4. Gen. 31. a blessing as appeareth in Ruth here and in Iacob whose paines the Lord rewarded abundantly Mat. 25. This is taught in the Parable of the talent in which the stocke of the diligent is increased For Prou. 13. 4. God hath thus promised to doe and labour is a meanes appointed of God to get his blessings who also openeth the heart of the rich to doe good to the poore which labour painefully Would we haue supply of our wants Would we haue earthly blessings Then must we labour and take paines Of gathering among the sheaues see verse the seuenth Boaz here is not onely content that shee should gather by or besides but betweene the sheaues where more plentifull gathering was of eares and scattered corne it was more then a
good reason is there why they should doe their Parents all good nature bindes them also the commandement Exod. 20. of God to honour them which comprehendeth loue reuerence obedience and reliefe and the example of godly children yea of Christ himself vnto his mother moueth them There be Ioh. 19. 26 27. also rare examples for this among the Heathen See Val. Max. lib. 5. cap. 4. the rather to perswade Christians hereunto lest they rise vp in iudgement against them Let children therefore learne to be kind and mercifull to their poore Parents and not be like the vnnaturall Impes whereof there bee these sorts such as care not to prouide for them but to get all they can from them they are not willing to do them good but grudge to relieue them and are sicke of their liues wishing their death to be eased of the burthen Other there be which will rob their Parents and steale from them what they can get yea and thinke it no sinne as Salomon telleth Prou. 28. 24. vs yet are they the companions of a destroyer The third sort are those hellish monsters who rise vp to murder their Parents but the Lord reuengeth it as we see in the example of Absalom That shee had reserued after shee was sufficed It is meet to eate to suffice nature for the preseruation of life and the better inabling of vs to walke painefully in our calling of which before in verse 14. Note farther hence I. That such as haue true loue will spare from themselues to relieue others yea though they themselues be but poore and haue nothing but from hand to mouth as we say Of this we haue here an example and in the poore Luk. 21. 2. widdow which gaue her two mites yea our Sauiour who was relieued by others yet kept a bag for the poore he spared of his gifts to giue vnto others For true loue cannot but pittie the want of others and such as so loue will not hoard vp for themselues and let their poore brethren remaine in want when for the present they haue sufficient they liue in hope of supply and doubt not of Gods prouidence for the time to come when they giue charitably what they may spare for the present This condemneth the cursed couetousnesse of such as haue laid vp in store for many yeeres and yet will not bestow any thing vpon such as doe need and also it checketh such as excuse and exempt themselues wholy and alwayes for giuing any thing because they be poore If this plea had stucke in the heart of the poore widdow which cast her mites into the treasurie shee would haue reserued them to her selfe but so should shee haue lost her eternall praises II. Such as would thriue spend not all at once but reserue somewhat both for themselues and for others Ruth ate shee was sufficed and reserued some for afterwards for her mother and her selfe she was not ryotous wastfull because she had more then did suffice for the present For such as be painfull know how they come by that which they haue they also know it to be a vertue to spare and keep what necessitie causeth not to be layd out neither charitie nor pietie to be spent they know that what they haue is so their owne before men as yet before God they are but Stewards thereof Therefore from this and Ruths example we must learne frugality to vse Gods blessings to doe our selues good but we must beware of waste and not let any thing be lost as our Sauiour commanded when he had fed so Iohn 6. 12 13. many thousands They then here are worthy of iust reprehension who wastfully consume Gods blessings some on their bellie as doe Drunkards and Gluttons some on their fleshly delights bringing themselues to a morsell of bread others vpon play and gaming idle and prodigall vnthrifts such as this our nation now is too much burthened with others vpon too costly and often fantasticke attyre the ensigne of pride and vanitie to whom if any speake for their reformation they reply with words of contempt of others and carelesse neglect of their owne estate saying They spend but their own what haue any to doe with it But these must remember that they must giue an account vnto God whose blessings they waste they must also know that Gods gifts are not giuen them to consume wholely vpon themselues after their lusts but to be Stewards thereof for God and in his stead to doe good to others as need shall require This prodigality the Lord often punisheth with pouertie Luk. 15. and sometime with imprisonment yea with shamefull deaths in some whom God giueth ouer to fall into the hand of the Magistrate for some euill committed and deseruing death Verse 19. And her mother in law said vnto her Where hast thou gleaned to day and where wroughtest thou Blessed be he that did take knowledge of thee And shee shewed her mother in law with whom shee had wrought and said The mans name with whom I wrought to day is Boaz. HEre is Naomi her question to Ruth with her heartie prayer to God for him that had so mercifully dealt with Ruth and Ruths answer to her againe shewing with whom shee had gleaned and naming the name euen Boaz her kinsman And her mother in law said Where hast thou gleaned to day and where wroughtest thou When Ruth went out in the morning shee asked leaue of Naomi to goe to gleane but whither shee knew not therefore now being returned with so much corne and such food shee asketh Ruth where she had beene not doubting of Ruths honest dealing but in admiration of Gods mercy and in desire to know who was the instrument of that hand of God vpon her For fauours bestowed doe win affections and cause a longing after the partie to know who he is if we know not his person as here and also what his name is and of what kindred though we looke vpon the man as Saul did that 1. Sam. 17. 55 56 57 58. so we might see the reason thereof and might shew particularly our loue vnto such a one praise God and pray also for him Now if this be the force of benefits from man how much more from God from whom we receiue so many and daily blessings These should win our affections to him worke in vs a desire to know him who he is and why we should receiue such kindnesse that so we might loue him praise him and in all thankefulnesse yeeld him all obedience But alas vpon whom doe his blessings thus worke I wish that his mercies made vs not forget him and to forsake him when we haue knowne him In this that Naomi suspecteth not Ruth but rather admireth Gods mercy towards her wee may also note that the godly are not vncharitably suspicious of them that be poore when they know them to bee godly Naomi did not thinke of any vniust dealing of Ruth as if
thine heart Doe we not receiue his blessings with one hand shew our vnmindfulnesse of him by the other If the keeping of his commandement be the marke of our loue as it 1. Iohn 5. 2. is then surely our waxing wanton against him by abusing of his blessings openly proclaime rather hatred than loue vnto him This is our vnthankefulnesse of which we must repent Blessed be hee of the Lord. This is her prayer made to the Lord to blesse him From this note many things I. That Prayer in and by euery true member of the Church hath beene onely made vnto God This the examples of all the godly doe confirme and thus are we commanded to doe and therefore the prayers made to Sants Angels yea or to the Virgin Mary are abominable and cursed idolatry II. That it is the Lord that doth blesse and make happy for what is begged of God that is acknowledged to be his gift And what happinesse corporall or spirituall can man attaine vnto but by the Lord Therefore if we want blessings let vs beg them of him if wee haue them acknowledge him the Authour and be thankfull in cheerefull obedience for the same as wee be exhorted in the Word of God For who can Deut. 10. 12. Rom. 12. 1. think himselfe blessed of God not be thankfull and obedient vnto him but such as be void of all grace III. That the Lord will blesse the mercifull For shee prayeth for that which she had warrant to aske and wee find that the Lord hath so promised Psal 41. 1 3. Mat. 5. 7. to doe And therefore let the mercifull looke for a blessing and let vs pray for that blessing vpon their heads which shew mercy vnto the poore and needy that they may be encouraged in such workes of charitie And to moue them hereto let them consider Gods promise to them how they be vnder Gods protection Deut. 24. 13. how others pray for them when they doe little thinke thereof and doe blesse them as Naomi doth Boaz here and if the poore faile of their duety yet the almesdeed ascendeth vp to God and Act. 10. 4. the worke done shall blesse them euen the backe and belly of the poore Let these things moue Iob 31. 20. the rich to doe workes of mercy and to reioyce therein IV. That the poores reward vnto the rich for their workes of charity is onely their prayer to God for them Naomi had no other recompence for Boaz but this and this is a great requitall when it is a feruent prayer from faith for such the Lord doth heare and will himselfe reward their workes he becomes bound for them to make good what on their behalfe is wanting Which may greatly comfort such as be mercifull And seeing the poore haue nothing else to repay backe but their prayers let them not faile in this not onely when and while the benefit is in receiuing but euen when for time the fauour may seeme to bee forgotten so often as their Benefactors come to their remembrance not to faile to lift vp a thought to God for them Who hath not left off his kindnesse to the liuing and to the dead The reason which moued Naomi to pray so feruently for a blessing vpon Boaz was his constant fauour towards them aliue as before to her husband and children then dead and it is as if Naomi had said He continueth still in his former kindnesse to vs that be now aliue to thee and me which he shewed to my husband and children now departed this life The Papists prattle Feuardentius in hunc locum I know not what of benefiting the dead by workes of charity out of this place by wresting the sense thereof to maintaine their errour which I leaue as idle and vnprofitable and come to more sound and profitable instructions for our selues Hence may we obserue That true loue in good men dyes not with the dead but is shewed to those they leaue behind them as Boaz doth here to Ruth and Naomi for their husbands sake so did Dauid to Mephibosheth for Ionathans sake 2 Sam 9. 1. Prou. 17. 17. 1. Sam. 22. 4. for a true friend loueth at all times Dauid receiued kindnesse of the King of Moab and being dead hee sent to comfort his sonne Hanun if it 2. Sam. 10. 2. had beene so taken For a true friend seeth his friend aliue in his children and posterity Let vs then if we loue one truely not bury our loue with him in his graue as the manner of the world is now which is full of counterfeit loue But let vs imitate our heauenly Father who loued Abraham Isaac and Iacob and their seed after them and promiseth mercy vnto thousands of the posterity Exod. 20. of such as loue him and keepe his commandements This reproueth such which let their loue die with their friends also such as loue their friends posterity if they be rich but not if they be poore as Boaz doth here But true friendship maketh no difference of a friend by riches and pouerty for if this make the difference the friendship is certainely counterfeit Thirdly this condemneth such friends as loue such as remaine of their friends departed so as vnder colour of kindnesse they rob their children committed by the will of their dead friend to their custodie such villanie there is in the world and falsehood masked vnder the shadow of loue Besides instruction here is also matter of cōsolation if we consider how God raiseth vp constant friends to poore posterities though this be rare yet wee haue in this place an example that God is the same in power and mercy to doe the like still for his children but be it that men faile to be faithfull in their loue let vs be comforted in this that the Lord is faithfull if he loue Abraham his friend his posterity in Egypt after foure hundred yeeres shall reape benefit thereby if the Lord chose a Dauid he will for a long time for his sake shew kindnesse to his posterity Let this this I say settle the hearts of carefull parents for their posterity for if the Lord loue them hee will not faile them nor forsake their posterity that shall depend vpon him hee is the sure and constant friend and will not leaue off his kindnesse to the liuing and to the dead as Naomi speaketh heere of Boaz. And Naomi said vnto her The man is neere of kin vnto vs one of our next kinsmen It may seeme by this that before now Naomi had not told Ruth of Boaz her rich kinseman but at this present as occasion had now offered it selfe now she telleth her that hee was a very neere kinsman one of her Redeemers which had a right to redeeme the inheritance and so to marry her and to raise vp seed vnto the dead as the Law required and this Deut. 25. Naomi telles her of to shew how naturall affection did in some sort bind him
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
neither nature nor lust preuailed with her A good example for youth to follow Note out of these words farther these lessons First that as now so then and euer before there haue beene two sorts rich and poore in the world First to shew in one what all might haue beene and in the other the poore what all deserue to bee Secondly that the rich may haue occasion to shew workes of mercy and the poore labouring painefully and honestly may haue to whom to goe vnto for reliefe for the rich are Gods Stewards for the poore Let both seeke to liue together louingly and to helpe one another the poore to lend their labour to the rich and the rich to supply their wants for the one cannot liue without the other all cannot bee rich neither must all bee poore Let vs rest contented with our estates let not the poore murmur with enuy at the rich neither let these despise the poore for God hath made them both and one to stand in need of the other Secondly that yong persons in nature affect to marry with yong persons like themselues which is implyed by Boaz speech So did Isaac marry and Iacob and so in ancient time were matches made If euer old and young marryed together it was the old man with a young woman but neuer an old woman with a young man as the wanton and lecherous often doe with wanton young fellowes in these dayes to the staine of their sexe and reproach to themselues and often their vtter vndoing For youth cannot affect old age and therefore it is fittest that marriage bee made betweene such as may most likely agree together other matches proue for the most part vntoward Thirdly The truly religious will be ruled by the Law of God and will not be led after their naturall disposition For here Ruth leaueth the young men and taketh an old man because the Law so bound her as she conceiued taking Boaz for the neerest Kinsman because such as be truly religious haue denied themselues and doe resigne themselues wholly to Gods good pleasure and will saying as Christ said Not my will O Father but thy will bee Matth. 26. 39. done Hence was it that Ioseph did abstaine from his Mistresse Dauid frō smiting Saul when twice he might haue done it to get the kingdom he rather would waite and endure much affliction for he that beleeueth saith Isaiah maketh not haste And hence is it that such as feare God dare not follow the course of the world but doe restraine their nature and their desires and do endeauor to please God in all things If this be the grace of the religious let men hereby trie themselues and bee as God wisheth them to bee and as Religion and Deut. 5. 29. Psal 86. 11. and 119. 5. Iames 1. 27. Tit. 2. 11 12. Grace it selfe requireth them to be as Dauid promised and prayed to be They are surely then far frō being religious which liue according to their lusts those that will follow the world with Demas and Iudas and Nabal but not forsake it as Barnabas Acts 4. 37. Luke 19. Zacheus did those that wil follow the flesh as the young men did their eyes in the old world and as Potiphars wife who was inamoured with Gen. 6. faire Ioseph few Iosephs among the vainely idly vp bred Youths of the Gentrie in our dayes And yet such will hung after honours and vaine titles and if they cannot merit thē they wil pay money for them the insolencie and pride of Haman the aspiring arrogancie of Absalom and Adoniah are reigning in many And haue we not Scribes and Pharises which loue the highest places Is there a Ionathan among thousands Where is a Heb. 11. Moses that wil be no more a Courtier for feare of sinning Will a Saul become a Paul so well trained vp Or can there be found a Manaen a Princes foster brother to ioyne to the Church and to Acts 13. 1. become a Teacher in meere loue to Religion Do they not rather scorne the Calling And yet to call these worldlings these fleshly liuers and these vaine-glorious spirits prophane irreligious louers of pleasures more then louers of God Oh how would they take on How enraged would they be so they loue to be held religious or not to be without Religion and yet in works deny God Titus 1. 16. being abominable and disobedient vnto euery good work reprobate as the Apostle speaketh Verse 11. And now my daughter feare not I will doe to thee all thou requirest for all the Citie of my people doth know that thou art a vertuous woman BOaz gaue her before due commendation here is now his consolation and comforting of her first by a dehortation willing her not to feare then by a faithfull promise to satisfie her request yeelding a reason of the same And now my daughter Boaz still vseth this terme both for that he loued her and desired to comfort her We may here see in Boaz that a louing and mercifull heart is not rough in tearmes as an vnlouing and mercilesse Nabal is This we may see to bee so betweene louing Parents and children Gen. 22. 7 8. in Abraham and Isaac betweene kind married couples as in Isaac and Rebecca Elkanah and 1. Sam. 1. 8. Hannah and betweene louing friends and godly disposed as in Elizabeth and Marie S. Paul Luke 1. 43. and other Christians or Labourers with him in the Gospell and also in Eli and Samuel for louing natures whether they bee high and honourable speaking to meane persons as Boaz to Ruth heere or old and in authoritie to such as bee young as Eli to Samuel or such as sit in iudgement 1. Sam. 3. 16. speaking to Malefactors as Ioshua to Achan Ios 7. 19. or a Master vnto his seruants as Iob to his or one Iob 31. 13. Chap. 2. 8. giuing an almes to the poore as Boaz to Ruth it is all one they are not rough nor churlish for they be neither proud nor impatient And therfore if we would be held louing and mercifull let vs vse louing and kind speeches Note againe that louing and kind speeches of great and rich persons Chap. 2. 13. are comfortable vnto the poore as Ruth before confesseth and therefore Boaz doth heere vse them to cheere vp the spirit of this poore woman for kind words witnesse a kind heart if the speakers be not dissemblers Now the apprehension of hearty loue in the mighty gladdeth much the heart of such as be poore and in a low estate Let therfore the mighty and rich learne to shew forth kindnesse and to speake louingly By it Dauid so speaking to Amasa passing by his fault with Absalom bowed the heart of the Tribe of Iudah 2. Sam. 19. 13 14. as one man How did Absalom win the hearts of the people was it not by louing speeches and courteous behauiour which bee of an attractiue vertue to gaine
mens affections How singularly beloued was our late Queene Elizabeth of most blessed memorie for this vertue of all her true subiects in that she was so affable full of louing speeches and of a gracious carriage towards them The contrary wee may see in Rehoboam who by rough and contemptible speeches alienated the hearts of ten Tribes from him for euer The mightie therefore shall doe wisely to speake with mildnesse to vse termes of loue and respect whereby they shall procure loue reputation and due honour vnto themselues Feare not That is feare not to bee deceiued of thy hope though thou be poore and I rich let no such thought trouble thee that I should therefore make light account of thee for I am well disposed in my affection to thee therfore feare not thus Boaz speaketh vnto Ruth For he knew and so doe we that it is a common thing to feare the issue where earnest desire is to obtaine the thing especially where it may in some respects seeme vnlikely to come to passe as Ruth might here so conceiue when shee should consider what they two were and the great difference betweene them For in such a case there cannot be a full perswasion of the euent the poorer and meaner party may iustly feare contempt and vsually such a one feareth the alterabilitie of mans nature though hapely good words may passe betweene them for the present And therefore in such a case it is good and fitting for the partie of whom kindnes is expected to giue to the other some tokens of assurance not to doubt nor feare as Boaz doth in this place and in the words following I will doe thee all that thou requirest By this Boaz taketh away her feare and doubt in that he promiseth her marriage For where a godly and honest man maketh a promise there is no feare of performance because hee maketh conscience of his word and knoweth himselfe in equitie bound to the performance of the same And therefore may wee rest vpon an honest mans word though in these dayes many would bee held honest which make no conscience of breach of promise In that Boaz here maketh her a promise of marriage and so contracteth himself vnto her but yet de futurâ— as it is said conditionally as the two next verses shew we may note that it is lawfull to betroth Exod. 21. 9. Deut. 20. 7. Mat. 1. 18. and contract our selues one to another before marriage It was an vsuall thing among Gods people in former times which betrothing is either lawfull or vnlawfull lawfull which is made by parties that may lawfully marry which be free in their choise of yeeres of disctetion to make their choise and therefore contracts made of such as bee within degrees forbidden of contrary religions betrothed already to others or defectiue in nature or wanting iudgement what they doe or being vnder gouernment of Parents and not free are not to bee allowed Now further this lawfull contracting is either conditionall or absolute and the same de praesenti or de futuro I take thee or I will take thee to be my wife If conditionall then it bindeth no farther then the obseruing of the condition bindeth for if that be not kept the parties bee free vnlesse they giue their bodies in the meane space one to another If it bee absolutely made and by such as may so contract themselues they be man and wife before God and may not be sundred one from another These things are to be therfore considered of in contracts vsed before marriage for the parties better settling of their affections one vpon another for the better acquainting themselues with the conditions and qualities of each other and to fit themselues for house-keeping and more conuenient liuing together hauing made some honest prouision before hand For all the citie of my people doth know that thou art a vertuous woman The reason why hee yeeldeth to take her to wife her portion was her vertues for which she was generally commended of all This reason did the more confirme her and easily remoued away feare when she might perceiue vpon what ground he was induced to marrie with her Hence may arise many lessons first that vertue maketh euen the poore and strangers too to become famous as may appeare in this poore widdow a Moabitesse woman So it made Dauid famous in the dayes of Saul though hee sought to obscure his name and likewise Barnabas in the Primitiue Church for vertue will not bee hid neither can it And therefore such as desire renowne labour for vertue Is not Abigail famous for her wisedome Ioseph for his chastitie Moses for his meekenesse Samuel for his iustice Dauid for his zeale Ehud Gideon and Iephte for their fortitude and so the seuen and thirtie Worthies of Dauid for their valiant acts Ester for her humility the sinfull woman for her penitencie the sonnes of Ionadab the son of Rechab for their temperance This is the way and the best way to get same and true honour for euer and yet few tread aright in this path but rather they will make themselues so notorious by villany that all may know them to be vicious persons without shame without blushing like those which Esai Isai 3. 9. Ier. 6. 15. Ieremy speake of which would not hide their sins neither bee ashamed for them Secondly that the godly and vertuous will take notice of such as bee vertuous among them for so doe here all the people of Bethlehem the people of God because they loue vertue hauing it in themselues they desire to encourage others that be so and reioyce therein and therefore doe they speake thereof and spread abroad the name of it to make the parties which be vertuous to be honoured This is comfort to such as liue well though they doe not nor may thereby seeke praises yet shall they be taken notice of And by this may men consider of themselues whether they be vertuous if they will take notice of graces in others and reioycingly speak thereof to the honour and praise of the vertuous Thirdly that a godly man will take a wife for her vertues as Boaz doth here Ruth so did Dauid for her vertues chuse Abigail for a Pro. 31. 10 11. vertuous woman is louely and her price as Salomon saith is farre aboue the Rubies the heart of her husband may safely trust in her so that hee shall haue no need of spoile Let men therefore in marrying make this choise for such a woman Prou. 12. 4. and 11. 16. is a crowne to her husband and she retaineth honour And yet this is the least reckoned of in these dayes but now beauty wealth honour and friends are the motiues to make marriages Fourthly that a good report for vertue in a woman is a good portion and a meanes of preferment Thus came poore Ruth to so honourable and rich an husband hauing neither wealth nor friends For such a woman hath the best and most
hope of fauour when he thinkes his friend downe the wind and another like to arise such false and faithlesse hearts may now be found more than enow who also will expose their friend into any danger or losse so they may get or saue thereby Let men therefore learne soundly to try before they too hastily trust the pretended rather then truely intended loue in these dayes for now is falsehood in friendship for that commonly euery man loueth another for himselfe onely as experience sheweth for otherwise true friends will be as Ionathan who valued nothing of a Kingdome for his friend Dauids sake they will be like Hushai in aduising for Dauids welfare as Barzillai in relieuing him in distresse and in shewing him kindnesse when most were against him as Abishai in exposing himselfe into imminent danger for his safetie What friends can be found like the Heathen Mariners to Ionah who in a tempest stroue with all their powers to saue him with danger of all their liues or like the Nurse of Mauricius the Emperours child who offered her owne to be slaine by that bloudie Phocas to preserue her foster childs life the sonne of the Emperour Rare examples worthy imitation but not to be paralelled in these dayes But to returne to Boaz it may be asked Why he would suffer her to be within alone in the floore all night I answer his care of her safetie for hee would rather admit of an inconuenience to himselfe then the danger of a mischiefe to her knowing the wickednesse of the times then Againe it may be he felt in himselfe strength by Gods grace and also a resolution to withstand the temptation because he was a man of yeeres though yet some old are wanton enough because he was a iust man as it is said of Mat. 1. Ioseph the husband of Mary and would preserue right to his neighbour And thirdly for that he had an honest and true intent to marry her if so hee might and therefore hee would not offer her dishonesty though many of vnbridled affections make such oportunities ready motiues to themselues of abasing themselues one with another because forsooth they mind to marry Of which euill in this Booke elsewhere I haue spoken See Verse 14. And it shall be in the morning So Boaz though hee deferred it yet it was but a very little while hee would not long as Naomi saith after delay Verse 18. the matter for a wise man will not bee ouer-hastie yet will hee not neglect but hasten the businesse which hee taketh in hand For the one is the property of Prou. 14. 15. a foole but the other of a man of vnderstanding if so be the matter doe require haste for there be two extremes in businesses to be auoided the one is too great haste where need is not and this is rashnesse punished in good Iosias and in 2. Chro. 35. 22. Numb 14. 40. the heady Israelites the other is too great remisnesse and slackenesse when the matter requireth haste which was Amasa his fault And therefore 2. Sam. 20. 5. the matter is to be considered of and thereby wee may iudge when to make haste and when to take more time and deliberation for that is not rashly attempted which is first vndertaken with good aduice though with speed executed Secondly done seasonably as the circumstances of the time place and persons require Thirdly whē it is done by our calling warrantably When a man faileth in these though hee take time enough hee is but a rash Aduenturer That if hee will performe to thee the part of a kinsman That is if hee will marry thee and raise vp the name of the dead for he is before me by right to take or refuse thee so as if he will haue thee thou canst not refuse him then take him and so an end hereof betweene vs. Though it appeareth many wayes that Boaz had an earnest affection to Ruth yet would hee not wrong the kinsman if hee would haue her for a good and a iust man euen in what hee desires will not wrong another because the Law of righteousnes bindeth Ier. 22. 3. him to iust dealing of which hee maketh conscience So requireth the Law of loue which possesseth his heart which is to loue another as himselfe Matth. 22. 37. Mat. 7. 12. and to doe as he would be done vnto And thus should euery man learne to doe and not to withhold any good from the owner thereof and Prou. 3. 27. to whom it is due In this kind owe nothing to any man neither wrong any for God is an Auenger 1. Thes 4. 6. of all such things Here then come iustly to be reproued such as make no conscience of wronging others of which sort are all these First Theeues and Robbers against which the Prophet and Apostle Zach. 5. 1. Cor. 6. 10. speaketh 2. Partakers with such by counsell command consent prouoking flattery concealing receyuing defending or if it be in our power by not punishing such for such be wicked Psal 50. 18. persons such do hate their owne soules Thirdly fraudulēt persons of which there be these first 1. Thes 4. 6. Leuit. 19. 13. 25. 27. such as pretend law to doe wrong as the Iudge in giuing wrong sentence for by-respects who by the Prophet are called theeues So Lawyers in Esai 1. 23. craftie pleading to ouerthrow iustice and innocencie the Sheriffes in panelling partiall Iuries to pleasure men and all such as be false witnesses or procure their vniust cause to passe by giuing bribes To these may be added deceitfull buyers Prou. 20. 14. Deut. 25. 13 16. sellers in praising or dispraising ouermuch for aduantage in counterfeit wares in false weights and measures So likewise those Villaines counterfeit Bankrupts damnable Theeues Cony-Catchers cheating Gamesters and Gnathonicall Knaues who soothe flatter to gaine by others simplicity and folly Fourthly and lastly such as withhold goods from the owners and will not Leuit. 6. 1. make restitution as in conscience they are bound for so God commandeth and promiseth Ezech. 18. 7 12. mercy to them that restore and threatneth the punishment for not restoring It is a Rule of equitie and iustice that requireth it which is to giue euery one his owne and the Law of nature to doe as wee would be done vnto Yea we haue the practice of the godly to moue vs the sonnes of Iacob Zacheus and Samuel offer it If they had Gen. 43. 21. Luke 19. 8. 1. Sam. 12. 3. St. Aug. in Epi. ad Mac. Danaeus in Eth. lib. 2. cap. 15. Perkins in the pract of Rep. Prou. 3. 28. Mat. 5. 23. Leuit. 6. 5. Ioseph antiq lib. 4. cap. 8. done wrong to any Lastly this is the iudgement of the godly Learned that restitution should be made affirming the sinne not to be remitted except the thing taken away be restored and also that Repentance is not sound
without it if there bee ability to restore Neither may this bee deferred when it is in our hand and when we come to worship before God But we must restore the thing found borrowed or otherwise gotten and not iustly beeing our owne vnto the true owner himselfe if we know him or to his children executors or next kinsman and if these bee not to bee found then to God for some publike vse to Numb 5. 7 8. Read Exod. 21. 19 29 30. Leuit. 24. 19. Exod. 21. 33 34 36. 22. 1. 2. Sam. 12 6. Deut. 22. 2. Exod. 22. 5 6 14. Psal 37. 21. 2. King 6. 5. Leuit. 6. 4. Deut. 22. 2 3. Leuit. 5. 16. Deut. 14. 22. Prou. 20. 25. Leuit. 27. 33. Mal. 1. 8 13 14. the Church or reliefe of the poore And this restitution must bee made by mee for euery wrong done to my brother in body either by my selfe or by my beast in his goods in like manner by stealing by eating their ground with my beasts by burning by borrowing and not repaying by withholding what was deliuered to be kept of fidelitie by hiding cattell going astray or keeping things found Herein also may iustly be reckoned sacriledge robbing of Churches or Church-men of their maintenance allowed by God and the good Lawes of our Land by not tything or tything deceitfully The labourer is worthy of his hire let him enioy such maintenance as by Law is giuen him and godly Ancestours truely intended him and bee not guiltie of this spirituall theft which the very heathen would not doe to their priests for in the great famine of Egypt all the Egyptians lands and goods were bought and Gen. 47. 22. sold but the lands of the Priests were not but they did eate the portion which Pharaoh gaue them but with vs men are of so greedy and more then heathenish appetite that they can deuoure vp both land and liuing and tything the whole Portion of Christs Ministers so as these heathen shall rise vp in iudgement against these deuourers which eate vp from the Lords Messengers what hath bin dedicated for the maintenance of his Seruice and Worship Well Let him doe the kinsmans part That is I yeeld him his right in thee because hee is before mee as I haue said neither will I take thee except hee renounce his right in thee Boaz we see seeketh not to gaine her to himselfe without consent neither will abuse her but honestly behaueth himselfe in the night with her alone as in the eyes of men and open view of the world for a godly man is not good because of men but for that he feareth God which looketh vpon him and vpon whom hee looketh and therefore euery where behaueth himselfe as hee ought Boaz here loueth her but lusts not after her to defile her as some would making it a sport to commit fornication with those whom they thinke doe belong vnto others either betroathed maids or married wiues but whoremongers and adulterers God will iudge Heb. 13. 4. But if hee will not doe the part of a kinsman to thee These words Boaz vttereth as the ground of his promise to marry with Ruth to wit if hee the kinsman refuse her for when one renounceth his right it is then free for another for the release made is a setting free of that which before was tied which is for direction to such as take houses or grounds It is a common complaint to say He hath taken my house and my grounds from me But often vniustly as when the Lord letteth not lands or houses but to a limited time which being expired the same is free to let to another except either custome bind to let the present possessor to haue the refusall or that some promise be made which bindeth an honest man to keepe it Beside this there is indeed a friendly courtesie in the Land-Lord to offer to the present Inioyer that which hee hath before any other but he is not simply bound so to doe but only of good wil. Yet must I needs acknowledge that it is not a neighbourly part for any one out of a greedy couetousnesse to vnder-myne the possessour or by any indirect meanes to procure from him at the Land-Lords hands his house or lands for this is against the Law of loue to doe as wee would be done vnto and not to doe to others what wee would not that they should doe vnto vs as the Law and Prophets teach and our Master Christ cōmandeth and yet this is a common practice now for want of loue Note againe how warie Boaz is in making her a promise to marry with her it is done cautelously with condition of vpright dealing betweene him and another For as euery promise is to be made of an honest man with due consideration because once made it bindeth except there be a release so especially the promise of marrying one another both for the weightines of the matter nothing being so much concerning the welfare or downefall of man in this life as also for the indissolublenesse of the knot for here is no releasing one of another but they must liue together till death And therfore let vs learne to bee warie in making this match and to doe this first consider these two things before mentioned and weigh them well to preuent haste and rashnesse herein Secondly how fit or vnfit the marriage is and what good reasons there be to perswade to it or disswade from it Thirdly what is required before the marriage to further it or else which might hinder the same We may not rashly and vnaduisedly runne into this holy ordinance as many doe first vpon foolish light and vnaduised loue Secondly vpon strong and vnbridled lust violently pressing them to sudden contracts and often to filthy vncleanenesse like bruit beasts which haue no vnderstanding Thirdly vpon a feare to lose the opportunitie of enioying one another if friends should know it therefore they will contract themselues and giue themselues one to another and that dishonestly to force friends to consent Fourthly couetousnesse when men are carried away not with the loue of the partie but with the greatnes of a portion These and such like make hastie matches at leasure to be repented of Here it may be demanded Why Boaz made an if of the other Kinsmans mind and good will seeing first he was the nighest Kinsman and had secondly the Law of God to mooue him thereto was it not vncharitablenesse I answer No for hee knew not his kinsmans mind as it appeareth by his triall of him the next day Againe hee knew well that albeit nature and Religion tie men to doe a thing yet worldlings will not doe their dutie Cain had Nature Reason and Religion to loue his brother Abel so had Saul to respect Dauid but these preuailed with neither of them no more then the Law here was of force to mooue this worldling for such a one he was as shall be shewed in the next
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
day NAomi her last words to Ruth noted in this Story being an exhortation in which is to bee obserued to what how long and the reason why Then said shee Sit still my daughter Naomi hauing heard and seene such testimony of Boaz his loue and knowing his honest nature and true affection shee exhorteth Ruth to sit still that is to bee of a quiet mind waiting with patience the issue The words are figuratiue and translated from the action of the body to the action of the mind By this that Naomi willeth her to bee quiet in mind and without feare and restlesnesse of spirit wee may learne that there is an vnquietnesse of minde in euery one naturally to haue that affected which the heart longeth after as may be seene in Boaz as before is noted so in Iacob to see Gen. 45. 4 28. Ioseph when he heard that hee was aliue in Abrahams Gen. 24. 12 56. seruant in procuring and bringing home a wife to Isaac in the Israelites seeking to punish Iud. 20. 1 18. 19 24 28. the Gibeonites for the villanie committed vpon the Leuites wife and as in good so also is the heart restles in seeking to bring euill to passe for the wicked cannot rest till they haue done euill See this in Delilah in hope of money to betray Iudg. 16. Samson into the hands of the Philistims and in Iudas to deliuer Christ to his Enemies and in Absalom to get the Kingdome from his father Which earnestnesse ariseth sometime of feare as Ruths here fearing to faile of her desire sometime of couetousnesse and desire of gaine as in Iudas and Delilah of malice and desire of reuenge as in the Scribes and Pharises Enemies of Christ of ioy and gladnesse as in Abrahams seruant of an aspyring and vaine-glorious humour as in Absalom of loue and affection to one as in Sichem to Dinah By this then may wee see whence it is that men pursue their pleasures profits honors and their desires in that which they goe about so eagerly euen because they haue their hearts fixed thereupon and on the contrary why people so little follow after godlinesse so much neglect it euen for that their hearts are farre from it Thus may wee learne to iudge of our selues and thus wee lay open our selues to be iudged of others Vntill thou know how the matter will fall As if shee had said Thou hast done thy part the issue is in Gods hands which thou must waite for with patience for when wee haue done what on our behalfe is to be done then are we to rest in the expectation of the issue as Naomi aduiseth Ruth heere So must we waite on God trust in him and commit Esai 28. 16. Psal 37. ◠our wayes vnto him as we bee exhorted but yet in well-doing and in the exercise of Prayer as Psal 37. 3. Isaac did for good successe to his fathers seruant Gen. 24. when hee went to get a wife for him and as Moses did for the victory when the Israelites Exo. 17. 11 12. fought against the Amalekites For the man will not be in rest till he haue finished the thing Naomi her reason to perswade Ruth to rest and not to let her thoughts trouble her nor to feare by delay to bee deceiued of her expectation because Boaz would not rest till hee himselfe had done what she desireth An approued truth of a man in one thing may make certaine the truth of his word in another It is equitie and charity to hope well where wee haue good proofe of a mans faithfulnesse and this is true credit when a mans word is become of that force and validitie as it maketh another to beleeue him without doubting Such was Boaz his credit with Naomi and this is it which likewise shee would and doth perswade Ruth vnto This is the credit which wee must labour for and which wee may attaine vnto if wee feare God and be faithfull to him for false to God will proue faithlesse to man if we bee discreet and wise in our words to know what wee promise before wee make it if wee care to keepe euer our word in the least thing if we hate lying and such as doe make lies we shall procure credit to our word And heere let such as find men carefull of their word be like Naomi in trusting and not wronging them by calling their word into question without cause at any time when they are knowne to haue euer approued thēselues for honest men for what greater iniury can be offred to an honest man euer meaning well and carefull to keepe his word then to bee suspected of the breach of his word vniustly A true-hearted man taketh that iniurie very tenderly and therefore let men beware of giuing offence in this kind by entertaining vniust and vncharitable thoughts towards such as deserue it not CHAP. IIII. THis Chapter is the last of the Booke and the last part of the Historie for the first sheweth how Ruth came to Bethlehem the second how she behaued herselfe when she came there the third her contract with Boaz. And this the solemnization of the marriage where is declared what went before and how it was effected then the marriage it selfe and the great applause of the people and Elders thereto Thirdly the happy issue thereof in the conception and birth of Obed. And lastly a Genealogie from Pharez vnto Dauid the King and Prophet of Israel and the type of Iesus Christ who according to the flesh sprung from his loynes Verse 1. Then Boaz went vp to the gate and sate him downe there and behold the kinsman of whom Boaz spake came by vnto whom he said Ho such a one turne aside sit downe heere And he turned aside and sate downe BOaz prosecuteth the matter intended and here is shewed when where how and with whom hee had to doe about it Before I come to the words note generally that though both Naomi and Ruth had tasted of a poore and low estate yet were they now exalted and greatly comforted so as now no more Marah but as before Naomi for after humiliation in time followes exaltation after sowre sweet and after mourning ioy Psal 126. 5 6. Many are the troubles of the righteous but the Lord deliuereth them out of all Israel may go into bondage in Egypt but they shal returne triumphing Ioseph shall be tried before he stand before Pharaoh Dauid before he be settled in his Throne and Moses before hee bee the Princely Leader of the Israelites and when thus they haue tasted of the sowre assure themselues they shall feele the sweete with ioy as both Naomi and Ruth doe heere for the Lord will at length set vp on high Iob 5. 11. those that be low that those which mourne may be exalted in safety The Lord will humble his to make them see themselues to try their loue their patience and faith and to fit them for his blessings that
well and Deut. 28. obey God Thirdly for that many men in liuing carefully to please God and to serue him haue come to great wealth as we may reade of Abraham Isaac Iacob Ioseph Iob Boaz here Dauid Iehoshaphat and many others Fourthly and lastly for that men by their rebellion against God haue lost great estates and depriued themselues thereof and their posterity by their wickednesse as is euident in the example of Saul Ieroboam and others And therefore let vs not thinke our worldly estate to become worse by carefull liuing after Gods Lawes but rather better and more sure as Iobs was about whom the Lord made a Hedge for his safety And remember for a conclusion that such as feare the Lord shall want nothing that is good O taste and see saith Psal 34. 8 9 10. Dauid that the Lord is good blessed is the man that trusteth in him O feare the Lord ye his Saints for there is no want to thē that feare him The yong Lyons lacke and suffer hunger but they that seeke the Lord shall not want any good thing Note thirdly hence from these words of the kinsman that the feare of worldly losse in a mans outward estate maketh him neglect the Law of God as this man doth here for Gods Word preuaileth not it hath not a commanding power ouer the conscience of a couetous man because his heart is glewed to his Luk. 18. 22 23. riches a base feare through vnbeliefe possesseth him that he himselfe may come to want and the loue of riches so bewitcheth him as hee valueth them aboue the Lords Precepts contrary to Dauids Psal 119. 72. 103 111. and 19. 9. account of Gods Word That wee may become therefore obedient to Gods Law let vs cast off this Atheisticall and Heathenish feare Redeeme thou my right to thy selfe The kinsman is heere willing that Boaz should take his right that which before hee said hee would redeeme himselfe now hee is contented that another should redeeme it So Worldlings are content to yeeld sometimes their right vnto others as namely that which they cannot come by that which they cannot keepe that which they cannot haue but with more cost then the thing is worth or when by getting a little there is hazzard to lose much and likewise that which for present feare they yeeld vnto as Benhadad did restore Cities vnto 1. King 20. 34. Ahab because he was in his hand and in perill of his life which hee would by that meanes redeeme Otherwise Worldlings willingly forgoe nothing Therefore their yeelding of their right at any time vpon the foresaid by respect is not thankes-worthy For I cannot redeeme it None but can pretend some excuse or other why they doe not what they ought In this man may we obserue two things inconstancie and want of charity for before he would redeeme it now he will not before yea now nay Three things make men inconstant first leuity of minde this is a naturall infirmity and to be pardoned Secondly ignorance and want of fore-sight of the incoueniences which maketh him rash at first and to repent afterwards and so to change his mind as this kinsman doth this is somewhat excusable though not altogether without blame for a man is to doe that which is gone out of his mouth though it be to his owne Psal 15. hinderance if nothing else hinder the performance Thirdly dishonesty which is when a man maketh no conscience of any thing he saith or doth but as hee seeth aduantage therein to himselfe saying and gaine-saying doing and vndoing as he seeth it to tend to his owne profit this is flat knauerie and iustly to be condemned Of this we must take serious knowledge and bewaile the first in vs preuent the second by good consideration and deliberation and hate the last as detestable falshood and dishonestie not to be practised among Christians Vncharitablenesse in this kinsman herein appeareth that he hath no care of the name of the dead nor respect vnto the two poore widdowes Naomi and Ruth the land he loued liked well but the women he would haue nothing to do with he had a mind to inrich himselfe in worldly substance but he had no will to shew mercy to the poore for a worldling thinkes himselfe borne for himselfe seeking his owne good but not the good of another contrary to the true propertie of charity 1. Cor. 13. This vncharitablenesse must we take heed of and abandon selfe-loue the true cause thereof and labour for Charity the Euidence of our Faith in God and true Vnion with our Brethren in Christ Verse 7. Now this was the manner in former time in Israel concerning redeeming and concerning changing for to confirme all things a man plucked off his shoo and gaue it to his neighbour and this was a testimony in Israel THese words are a declaration of a Custome in Israel and brought in heere to shew the reason of the Kinsman his drawing off his shoo in the verse following In this note the antiquitie of this Custome also where about what to what end what it was and the ratification Now this was the manner in former time It was no new deuice but an old custome though no where in Scripture mentioned before In commending this Custome from antiquitie we see that Antiquity hath euer beene of credit to commend a thing vnto vs by this the Prophet commendeth Ier. 6. 16. Religion and Worship of God to the people and by this preuailed the Scribes and Pharises Mat. 6. Mat. 15. with their traditions by saying it was said of old and done by the Forefathers Thus the Papists seeke to grace their superstition and wil-worship for that which is of old hath many Approuers of al sorts which maketh it to be of such estimation Seeing this is so let vs learne to know true Antiquity from counterfeit the antiquity of truth which is of God and that of error which is of the Diuell and that which wee find to be antiquity of truth that to vphold and to reiect the other so shall we approue of the truth of our Religion as most ancient and renounce Poperie as a new nouelty and a religion sprung vp but of late This should also make vs to be warie and to take good heed that we ascribe not the name of antiquity to any thing but that which may bee proued to be sound and orthodoxe yea albeit being a thing but indifferent lest if it bee euill we by attributing antiquitie thereunto doe credit and adde confirmation vnto it by speaking thereof as being ancient and when we so informe others when wee approue of it and practise it and instruct teach and allow our children so to thinke and doe if the thing bee good and of approued antiquity it is well done so to speake and practise but if euill wee doe amisse in misleading others by graceing any way such a thing with the credit of antiquity when as we
of which somewhat in the next verse So hee drew off his shoo Thus hee obserued the custome to confirme the right vnto Boaz. Two things are here done to put ouer his right first his word and then his deed one was not enough to conuey it ouer vnto Boaz therefore both are conioyned So doth the Lord deale with vs in giuing vs a right in the eternall Inheritance he giueth first his Word then his Deed setting to his Hand and Seale to confirme his Word which internally is the Spirit and heanenly graces thereof externally the Sacraments so that which is bought by Christ is conueyed vnto vs. God giueth vs good assurance as heere the kinsman to Boaz. Good assurance is to bee giuen and taken Gen. 23. 18. Ier. 32. 6 7 8. in passing of right from one to another It is honesty on the one side and wisedome on the other And therefore heerein let vs be both honest and wise But now for plucking off the shoo wee must know that we find it two wayes vsed religiously and ciuilly Religiously in reuerence to God as did Mosis and Ioshua in drawing neere Exod. 3. 5. Iosh 5. 15. vnto him which signifieth the putting off of foule and carnall affections and to draw neere with a pure heart vnto God and in witnesse of great humility as Dauid did acknowledging a 2. Sam. 15. 30. sensible feeling of the heauie hand of God and his afflicted estate then which by sinne hee had Esai 20. 2. iustly brought vpon himselfe Ciuilly this plucking or putting off the shoo was first for conueniencie to wash the feete next for confirmation of sale of land as heere and thirdly for disgrace when the kinsman would not performe the part of a kinsman according to the Law of Moses Deut. 25. 9. This is not here meant for by the Law the woman after she had claimed marriage of the kinsman priuately then also shee complained to the Magistrate if the kinsman should refuse to doe the office of a kinsmaÌ„ then is she to plucke off his shoo spit in his face which some expound to spit before his face But here is a voluntary plucking off of his owne shoo and also the former verse sheweth it to be a custome touching redeeming and changing and thereupon the kinsman vseth it to resigne his right and to confirme it vnto Boaz not as an act of disgrace to himselfe for not yeelding to doe the kinsmans part which was not claimed at his hands by Ruth either priuately or before authority and therefore I take that this putting off the shoo and that spoken of in the Law of Moses are not one and the same Deut. 25. Verse 9. And Boaz said vnto the Elders and vnto all the people Yee are witnesses this day that I haue bought all that was Elimelechs and all that was Chilions and Mahlons of the hand of Naomi BOaz heere taketh witnesse of that which is done the witnesses are the Elders and the people the matter which they are to bee witnesses of is the sale of all the land of Elimelech Chilion and Mahlon and the purchase thereof at Naomi her hand the Kinsman resigning his right to him that hee might buy it to himselfe And Boaz said vnto the Elders and vnto all the people Boaz esteemeth of the Elders as men in authority but yet hee neglecteth not the people whom also hee calleth vpon to be witnesses also this was his wisedome to prooâ—â—e loue of all as appeareth by their prayer made for him afterwards verse the 11. Heere in this verse and the rest following we may see the happy successe of that which Boaz tooke in hand for it was a good matter for a good end and done in a right manner Now when a thing which is lawfull is taken in hand and done well to a right end there may bee expected a good issue as may bee seene in Dauids setting vpon Goliah it was an honorable attempt the manner of his proceeding was lawfull hee waited for it and had publicke authority to set him forward and the end was Gods glory and safety of Israel for God is with such and his power shall assist them and his fauour shall giue them good successe as hee promiseth vnto such And therefore if wee would prosper let vs obserue these things in our attempts for if the end bee good in thy intendment and the thing vnlawful the act is sinnefull if the matter bee good and the end sinister this marreth the matter but if the matter and end bee as they should be yet if the manner be amisse wee may for this miscarry as we see in Dauids remouing of the Arke This 2. Sam. 6. 6. 1. Chro. 15. 13. 1. Cor. 11. let vs obserue in comming to the Word and Sacrament Yee are witnesses this day Boaz saith that they are witnesses for that they saw and heard what was done at that time in that assembly betweene him and the kinsman so as we see that what men come for and are called to see and heare that are they witnesses of so saith he and they also confesse it in verse the 11. By this may wee know who to produce for fit witnesses in a matter such as personally are seers and hearers of that which they testifie and as they bee fit witnesses so then are they sound and faithfull if they will truely and without respect of person affirme that for truth which they know to be so for it is one thing to be a fit witnesse in respect of a mans knowledge and another thing to bee a faithfull witnesse to speake truely what he knoweth Seeing what we see and heare maketh vs fit to bee produced for witnesses when occasion shall serue let vs in matters of moment for vpholding of truth iustice and peace obserue well what we doe see and heare that we may be true and faithfull witnesses to maintaine truth iustice and peace without all partiality That I haue bought all that was Elimelechs and all that was Chilions and Mahlons Here is shewed whereof they were witnesses one thing is here specified the other in the next verse This heere is of the purchase of land whereunto hee calleth them to bee witnesses for better confirmation of the land and the right thereof to himselfe for Deut. 19. 15. witnesses are for to establish a matter So wee see in Boaz a care to make sure the estate A wise man will seeke to make sure that which hee purchaseth as Abraham also did and Ieremie who had for confirmation Gen. 23. Ier. 32. 10 11 25. of the land first the euidence drawne then the same sealed thirdly the same done according to Law and custome and lastly before witnesses Thus the Scripture commendeth vnto vs a care herein from these examples it is wisedome and prudence to secure our estates in the best manner so it be iust and honest for so shall wee preuent future contentions which after might rise about
Cor. 6. 14. Gen. 27. daughter to his seruant an Egyptian but otherwise they may not God forbad it his people such matches were condemned the Yoke is vnequall as Saint Paul speaketh it was reproued in Esau and herein was hee a griefe vnto his parents This is not to marry in the Lord it is dangerous to the soule if the heart should bee drawne from God as was Salomons and such matches hath 1. King 11. 1. Nehe. 13. 26. Deut. 4. 7. 2. Chro. 19. 2. 21. 6 13. God cursed as we may see in Iehoshaphat matching his sonne with Ahabs daughter it had almost rooted out his whole House Fathers and Councils doe condemne it and therefore beware of making such matches The wife of Mahlon See for this before Chap. 1. 4. and in this Chapter verse the 5. where Ruth is called the wife of the dead and here shewed to bee Mahlon the Elder brother to Chilion the husband of Orpha who by her apostasie lost her blessing in Israel which Ruth obtained by her constancie Haue I purchased to be my wife We see hence a good man will be at cost to obtaine a good wife Abraham Gen. 24. will send farre a messenger to this purpose with Camels loaden and with Iewels of siluer and gold Iacob will serue seuen yeeres and seuen Hos 12. 12. Gen. 28. 29. too but he will haue Rachel Boaz here will purchase a poore Ruth for her vertues for indeed a vertuous womans price is aboue Rubies shee Prou. 31. will doe her husband good all his dayes shee is worthy therefore the getting and worthy to bee honestly maintained and yet wee see most care least for such an one but they will labour and spare no cost to get one that is faire though beautie be deceitfull vanity and sometime such Pro. 31. 30. a one not ouer-honest or one rich louing the portion better than the partie marrying basely and after liuing disconâ—eâ—â—dly or for birth and friends when the one lifteth vp the heart with pride and the other becommeth chargeable Beautie maketh not blessed but vertue not goods but grace not naturall generation but spirituall regeneration not friends heere but the sweet fauour of God which hee onely affordeth vnto the vertuous See further from hence the loue of Naomi to Ruth who giueth her right to Boaz to redeeme the land for aduancement of Ruth for louing parents will doe much for the preferment of their children Naomi heere liueth vnmarried shee doth all shee may to get Ruth a good match for her owne sake and in loue to the dead that of her may be gotten one to beare the name of the dead as Boaz speaketh in the words following Which honest and louing care of Naomi checketh such widdowes as being well left by the dead doe either of couetousnesse and carelesnesse neglect to marry their children liuing onely for themselues or else of a wanton lust doe cast themselues away vpon such as will both vndoe them and their children To raise vp the name of the dead vpon his inheritance Of these words somewhat is spoken before on verse the 5. which I will not repeat Here Boaz alledgeth these words as a reason of his marrying this young woman they are the words of the Law in Deuteronomie and so are the next Deut. 25. 6 7. following to which Law Boaz had respect in thus matching with Ruth from whom we learne these things First that a wise man will preuent an offence which by others might bee taken at him when hee considers the occasion thereof for Boaz telleth them the true ends of his marrying thus lest the Beholders and Hearers should haue censured ill of him as of lecherie he being old and she yong or of folly she being poore and he rich she base and he honourable or of an inclining in her to idolatry he being an Israelite and shee a daughter of Moab of that race which inticed Israel to sinne and brought a great iudgement vpon the Num. 25. people And this hee did for the care and credit Eccles 7. 1. Prou. 22. 1. of his name which is highly to be esteemed and in loue vnto those there gathered before him in whom hee would preuent the offence which on their behalfe might be taken though not on his part giuen And thus must wee learne to doe 1. Cor. 10. 32. Mat. 18. both to beware of offences to all sorts and also where wee perceiue that any might take an offence there wisely to preuent it in them if wee can and not bee like such as giue themselues to all licentious libertie to liue as they list as almost euery one doth in these dayes not caring for a good name of a graue and sober Christian or of adorning their holy profession or of displeasing the godly minds of others but to liue onely like Libertines after their owne lusts opening the mouthes of the Aduersaries to speake ill of the Gospell of God Secondly from Boaz wee may learne that a godly man in his marrying is guided by Gods Law and hath respect vnto Gods good pleasure therein so had Abraham in matching his sonne Isaac and Isaac in marrying of his sonne Iacob for such as be godly make the Lords Will Word their Rule in all things much more in a matter of this weight and consequence they know it to be Gods ordinance and therefore will aduise with God about it yea they know that God hath not left men herein to their liberty and lust to marry as they like best but hath limited them and in his Word hath taught them with whom how and to what end to marry And therefore in marrying we must be ruled by the Lord which will appeare by these things If we see what calling wee haue to marry before wee enter into this troublesome estate as Reason and Religion should perswade vs If we see that wee haue a iust cause to marry then to consider with whom God alloweth vs to marry If we seeke out such a one as not onely with whom we may marry lawfully but also fitly therefore to pray earnestly to God for such a one for God maketh fit matches Gen. 2. and a vertuous woman is his gift It is a happy thing to match fitly and more hard then to match lawfully If lastly we vse marriage Gen. 2. as God hath appointed for increase of posterity and to auoid fornication the first end was before 1. Cor. 7. the fall the latter after and withall for mutuall society helpe and comfort which one ought to haue with another which cannot be except there bee fitnesse grace true loue humilitie and patience But who are thus led by the Lord in their marrying Men seeke wiues now without any respect to Gods will and pleasure they follow the lusts of the eyes the lusts of the flesh and pride of life Thirdly we may obserue how the vertuous are to match so as they may raise vp
Secondly that we haue assistance of God his Spirit teaching vs to pray with groanes which cannot bee expressed because wee know not how to pray as wee ought and thirdly that Christ prayeth for vs and in him we offer vp our supplications and so shall be heard This lesson 1. Sam. 12. Rom. 15. 30. 2. Cor. 1. 11. Ephes 6. 18. Col. 4. 3. 1. Thes 5. 25. Philem. 22. Phil. 1. 19. Heb. 13. 18 19. also teacheth vs to esteeme greatly of the prayers of the godly seeing they be so effectuall and desire them to pray for vs as the Israelites did Samuel and S. Paul the faithfull and Saints of God as may appeare in almost euery of his Epistles so highly did he account of their prayers for him Verse 14. And the women said vnto Naomi Blessed be the Lord which hath not left thee this day without a kinsman that his name may bee famous in Israel PRaise and thankesgiuing vnto God at the birth of the child The parties reioycing were the women their ioy was vttered to Naomi the manner was holy and religious praising God the matter thereof or the moouing cause was that God had not left her without a kinsman and the hopefull end thereof that his name may be famous in Israel And the women said That is such godly women as were at the child-birth these reioyced In Naomies behalfe For it is the duty of one to reioyce in the welfare of another when God best 〈…〉 his blessings vpon them As these doe here the neighbours Luk. 1. 58. Exod. 18. 9. Iob. 42. 11. of Elizabeth Iethrâ— at the prosperity of Israel and the friends of Iob at his recouery This we are commanded to doe to reioyce with those Rom. 12. 15. 1. Cor. 12. 26. Matth. 22. 39. that doe reioyce the godly are members one of another and therefore must needs haue a fellow feeling it is a fruit of loue and charity and that wee loue our neighbours as our selues which if we doe we will reioyce in their welfare as we doe in our owne But let this be with them in lawfull things for charity reioyceth not in iniquity let vs reioyce with them in their happy and blessed 1. Cor. 13. welfare whether temporall as former examples shew or spirituall as Saint Paul reioyced in the behalfe of the Philippians and Colossians and Phil. 1. 3 4. Col. 1. 3. 12. 2. Ioh. Verse 4. Saint Iohn in the graces of the elect Lady and her children This reprooueth three sorts first such as enuy the prosperity of others as Sanballats Nehe. 2. 10. Exod. 1. and Tobies like Egyptians which cannot endure to see others prosper by them These are voyd of charity which is without enuy and they 1. Cor. 13. 4. are like the diuell that being cast from Heauen could not endure to see man in Paradise or like diuelish men Cain Saul and the Scribes and Pharises the enemies of Christ Secondly such as reioyce with their friends in their prosperity though they get vp by vniust meanes and by vnlawfull practices vphold themselues this is not 1. Cor. 13. 6. true loue for here is more cause of mourning then of reioycing for what ioy can it bee to a godly heart to see his friend rich and in glory by vsury bribery oppression deceit and fraud which came for plagues vpon him from Heauen and are the high way to hell and damnation But outward prosperity so dazeleth the eyes and deludeth the heart as the plagues of the soule and vengeance due for the same they either see not or beleeue not therefore they reioyce like worldlings with such as themselues The third fort are they which cannot reioyce with others in their spirituall welfare that men are become godly as Saint Paul and Iohn did but rather despise them for it because they themselues sauour not of the things of God they loue darkenesse rather then the light If they doe reioyce herein it is rather for the good which conuersion brings in worldly respects then of religion it selfe as that hereby they leaue to be vnthristie and doe care to liue in the world and such like vvhich is no reioycing at their heauenly graces but for vvorldly profit and for such things as Religion maketh good in regard of the outvvard things of this life as profit good report in a common acception ciuill carriage and so forth This is a worldly and not a spirituall reioycing with-those that truely reioyce in the Spirit Vnto Naomi And why to her more then to Ruth Because she was the principall instrument for the effecting of the marriage and shee stood in most need of comfort hauing endured a long time affliction For those chiefely are to be cheared with the consideration of Gods mercies and blessings who haue been most humbled As these doe here Naomi for they speake so to her as if this blessing had been onely for her comfort saying He hath not left thee without a kinsman hee shall be to thee a restorer of life and so forth And therefore when wee see any to haue been much cast downe and that the Lord beginneth to shew them mercy let vs speake thereof chearefully vnto them and comfort their hearts for they know how to vse well Gods mercies their former humiliation hath prepared them hath schooled them so as they will not waxe proud with the Lords blessings as others doe Blessed bee the Lord. Words of praise and thankesgiuing to the Author of this blessing Thus begin they their ioy and mirth for the ioy of the godly is holy and religious for the matter of their ioy is good and lawfull the manner with Ephes 5. 19. grace in the heart as the Apostle exhorteth and the end to set forth the Lords glory of whom with praises they make mention This was the ioy of Moses and the Israelites of Deborah and Exod. 15. Iud. 5. 2. Chron. 20. Luk. 1. Barak of Iehosaphat and Iudah of Zacharie and Elizabeth for the godly take occasion from all the good which befalleth them to be mindfull of the Lord from whom they know they receiue all blessings whatsoeuer they be and whosoeuer be the instruments thereof to them with Dauid Psalm 103. therefore they say O my soule praise thou the Lord and forget not all his benefits If this bee the ioy of the godly what wickednesse then is it in those who in their mirth and in the midst of Gods blessings doe put away the remembrance of God and the thought of his precepts spirituall songs and gracious speeches marre vtterly their mirth the presence of the godly is hatefull to them and hindereth their merriments for they cannot reioyce but in vaniâ—ie their talke is ribauldry their songs wancounesse their laughter madnesse and the delight of their hearts meere sensuality the mirth of these must turne into mourning before they dye else shall their musicke bâ—e else-where weeping wailing and gnashing of teeth And here before I
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
equitie and true liberality that graunted her freedome in his owne and not in other mens fields What further may be obserued from hence see before in the eighth verse where the matter is handled here onely is the relation of her liberty vnto her mother in law In all which speech it is worthy the noting that shee speaketh not a word of Boaz great commendations of her owne selfe verse the 11. Which commendeth to vs in her modestie that is to passe ouer our owne praises which is an example for our imitation that we might not be condemned of vain-glory and to bee such as be in loue with themselues as those be which loue to tell of their owne vertues Verse 22. And Naomi said vnto Ruth her daughter in law It is good my daughter that thou goe out with his maidens that they meet thee not in another field NAomi her good counsell with the reason drawne from perill and danger if Ruth should not follow it And Naomi said vnto Ruth her daughter in law Here note once for all that plainely the Writer of this Historie setteth downe this conference repeating againe and againe Naomi and mother in law and Ruth the Moabitesse and daughter in law which I note to taxe curious eares in these times who can away neither with speech nor writing except all be very sententious briefe without repetitions or one word more then they conceit to be needfull Gods Spirit the authour of euery good gift be it neuer so excellent taught not this Pen-man to be so curious not that he would haue holy things carelesly and rudely set downe as men censure it but to humble proud Albeit what humane eloquence could euer attain to the sublimitie of stile vsed in the Propheticall Bookes of sacred Scripture as in Esay Ieremie other◠wits giuen ouer to a light esteeme of holy Writ not caring to reade therein for the plainnesse of style that so through their owne pride they might perish as alas many of our high wits doe who cannot in the hautines of their owne hearts descend to so low a pitch nor vouchsafe to spend any time in such homely Histories as be in the Scripture because as they prophanely iudge the stile is not stately enough for their carnall hearts And as this taxeth these proud and prophane persons so also doth it such as doe despise or carelesly neglect many good mens labours onely for the plainenesse of the speech as if all writings were weake which are voyd of strong lines These daintie palates can away with nothing but what is finely cookt because they come not with hunger after good things but are carried away more with the manner than with the matter and so more with shadowes than substances as in likelyhood it would appeare if they should come to the triall of Religion and suffering for the name of Christ It is good my daughter that thou goe out with his maidens This is Naomi her aduice to Ruth From whence note I. That Parents are not to be wanting in giuing good counsell to their children as here a mother in law to Ruth and Iethro a father in Exod. 18. 1. King 2. 1. Sam. 2. 23 24 25. law to Moses Dauid to Salomon and Eli to his sonnes It is their duety so to doe and the yonger yeeres need it wanting the experience of the aged Let parents performe then this duety shewing their children what is good what dueties they owe to God and man and how they should demeane themselues well euery way Contrary to these doe they which take no care to aduise their children but doe let them follow their owne swinge Such also as counsell for the body as the Heathen may doe but not for the soule Ephe. 6. 4. Deut. 6. 7. as Christians should doe Thirdly those wicked parents which counsell their children not to doe well but to doe ill to lie sweare steale as many poore doe or to dice card drinke or to doe worse as men desiring to be counted of another ranke wickedly teach their children by their lewd examples to their shame and their childrens ruine the infecting of the Cōmon-wealth and the destruction of their house many times Whereas such parents as doe aduise well their children Titus 2. 3 4. do discharge their duety towards God and their countrey and acquite their soules from the bloud of their children II. That it is good for women going abroad to associate themselues to those of their owne sexe For they are subiect to be tempted to be deceiued and abused being weake in temptation and easily ouercome Let women learne here of Naomi her aduice to Ruth and follow it let them beware of being alone as Dinah or in suspected places with lewd women or in light and wanton company It is no good signe of a maidens chastitie to seek to be in mens company as many doe till shame come vpon them That they meet thee not in another field meaning some lewd and lustfull men whom Naomi will not so much as make mention of though Ruth named in verse 21. yong men yet her mother in law will not name them shee auoids the mentioning of men to her as teaching her and so all others that women should auoid in their priuate conferences vnnecessary talke of men Note moreouer that it is wisedome to preuent dangers and Num. 14. 42 43. not expose our selues into perill when we may auoid it Naomi knew the danger of those times and how wickedly many were bent and ready to abuse a poore yong woman and a stranger and therefore shee teacheth Ruth to be wise to preuent the same for if we vnnecessarily cast our selues into danger we doe tempt God which we may not Mat. 4. 7. Deut. 6. 16. Psal 91. 11. Num. 14. 42 45. 2. Chron. 35. 22 23. doe It is not our way and therefore we haue no promise of protection and God hath punished his owne people for so doing as we may see in the Israelites and in good Iosias who escaped not correction And therefore let vs learne to be wise to preuent dangers and not carelesly expose our selues thereinto Nature teacheth this to beasts much more reason should perswade man vnto it and Religion alloweth it and commendeth that prudent man that seeth the euill and Prou. 22. 3. auoids it when they haue no iust cause to the contrary I meane the euils of trouble crosses and such like for the euill of sin is euer to be auoided of which it may be Salomon doth speake yet is it wisedome to auoid vnnecessary crosses and troubles of this life and such dangers as may procure our hurt as Iehoram did by the aduice of 2. King 6. Elisha discouering the armies of the Syrians vnto him that he might not be indangered by them If here any obiect the certaine danger that Micaiah willingly did runne into when he went to prophesie before Achab who hated him and such like I answer that men