mercies and therefore he seuerely punished them as the story of the Iudges shew in giuing them into the hands of their enemies grieuously to oppresse them and heere by famine to plague them From whence we may obserue I. That sins especially these aforenamed deserue the Iudgements of God Deut. 28. 1. King 8. 35 36 37. because sinnes prouoke and incense the wrathfull indignation of the Lord against men as appeareth by his terrible threatnings Ps 11. 6. Rom. 2. and his inflicted punishments vpon euill doers of which there want not examples in the Scripture as the old world Sodom Israelites in Wildernesse in Canaan and therefore to escape plagues let vs take heede of sinne Ezech. 18. 31. Reu. 18. II. That famine and dearth is a punishment for sinne and that a great plague Ezech. 5. 16. Deut. 28. 23 24. Leuit. 26. 19 20. Amos 4. Therefore to auoide it either preuent sinne that it bee not committed or if we be ouertaken repent of sinne and that sincerely and speedily And when this hand of God commeth vpon vs let vs search our waies and let vs humble our selues 2. Chro. 7. 14. that the Lord may heale our Land for it is a terrible iudgement 1. Sam. 24. 14. and without mercy 2. King 6. 10 29. Ezech. 4. 10. This famine men do know yet there is another Famine which few know or if they know it they feare it not the famine of the Word Amos 8. 11. which the Lord threatneth by that Prophet as a greater plague than thâ— famine of bread and water the foode for the body and yet alas who feareth it who are touched with the terrour of this plague III. We may hereby see how God made his word good vpon them and that he dallyeth not with his people in denouncing iudgements against them for Moses had told them Deut. 28. that God would thus afflict them if they would bee rebellious against hm and heere the story telleth vs that in the daies of the Iudges this plague of famine came vpon them This Ezechiel verifieth in Chap. 6. 10. and the punishments inflicted as the Lord denounced them shewe the truth hereof that the Lord speaketh seriously hee doth not iest with sinners he will certainely make good vpon them what he threatneth as may be seene vpon Iezabel Ely's sons and vpon his house vpon Iâ—roboam Ioachin Zedechiah and on Ierusalem For the Lord is the God that hateth iniquity and is iust in his Word euen the God of Truth as well in threats as in promises And therefore let vs feare the Lyons roaring and not be like him that blesseth himselfe and dreadeth not the curse Deu. 29. 18. but presumeth of mercy as if God were not also iust to punish offenders But such must know they deceiue themselues they harden their own harts they abuse Gods mercy which is to worke feare Psal 130. 4. Ier. 33. 9. and obedience Rom. 12. 1. They spoyle God of his Iustice and Truth in his threats incense the Lords wrath to plague them in a high degree as he threatneth in Deuteronomie 29. 19. In the Land In the Land of Canaan the Kingdome of Israel where God had placed them planted them and promised to them his blessings plentifully yet see now for their sinnes in a Land once flowing with Milke and Honey Ezech. 20. 6. they finde scarcity Hence note I. That people depriue themselues by their sinnes of that which God had giuen and they enioyed according to his promise For sinne will depriue Angels of heauen Adam of Paradise Cain of his honour Ruben of his birth-right thousands of the Land of Canaan though they came out of Egypt Ierusalem of her Kings her Temple Peace and prosperity men of their honours as Ieroboam Haman of their libertie as Manasses of health as Vzziah of their liues as Corah with his company Let vs then blame our selues for our miseries and not the Lord for punishing vs as wee deserue And if we would hold the blessings which wee doe inioy beware of sinne which will robbe vs of all we haue II. That a fruitfull Land is made barraine for the sinnes of the inhabitants thereof Psal 107. Leu. 26. 19 20. And these sins in particular procure this plague The abuse of Gods mercies Luk. 15. 14. Idolatrie 1. King 17. 1. 2. King 4. 36. The murthering of innocents 2. Sam. 21. 1. and the oppression of the poore Amos 4. 1 6. Know then how to preuent hereby scarcity and in the time of want turne from sinne by repentance and blame not the heauens or earth murmure not against vnseasonable weather but be displeased with our sinfull selues III. Iudgement begins at the house of the Lord 1. Pet. 4. Ezech. 9. hee will shew his hatred of sinne vpon the land of the liuing for he cannot suffer euill in his people if a Moses an Aaron a Dauid a Iosias sinne they shall feele the smart of it Now therefore if iudgement begin at Gods House what shall become of Gods enemies If the Church feele wrath what may the Aduersaries expect A certaine man of Bethlehem Iudah Iudah the Royall Tribe And this is added for distinction because there was another Bethlehem in Zebulon Iosh 19. 15. This Bethlehem was called Ephrata Gen. 35. 13. sixe miles from Ierusalem as some say here Iacob fed his sheepe Gen. 31. heere Rachel died Dauid was borne and Iesus Christ our Lord It had the name from Plenty and signifieth the House of bread So as we see the noble Tribe of Iudah and this honourable place of Bethlehem felt this scourge of God No place is exempt from the punishment where sinne is suffered to reigne It bringeth famine vpon Bethlehem Iudah and on the Land of Israel it bringeth the sword and famine into Ierusalem There is then no place to keepe vs free from feeling the punishment if sinne be not remoued chase out this and call home againe the Lords blessings Went to soiourne As a stranger in another Countrey from his owne home We here see how God can remoue by one meanes or another men out of ther homes and harbour Dauid through iust feare of Absalom out of Ierusalem Manasses by force out of his Kingdome into prison other by vnthriftinesse cast out themselues some voluntarily leaue their habitation and place of abode and returne not againe All which came about by the hand of God who hath all things at his disposing that no man may thinke himselfe securely settled especially if he be a Shebnah the Lord Esay 22. 15 16 17. will driue such out Amos 4. 2 3. Note againe how feare of corporall wants will make men leaue their home their natiue soyle their friends and kindred to goe into a strange countrey So forcible is nature for preseruation of bodily life which man so much esteemeth and loueth This should then make men care to keepe the blessings prouidently and frugally also to auoide the occasions and meanes of wastfull misspending seeing seare of want
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
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
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
her selfe and praised Gen. 29. 32 35. God for children Some would haue some one or two as it were to play withall or to inherite that they haue but many they cannot away with but these are most to be condemned who vse meanes and medicines to preuent children or sin in the sinne of Onan whom the Lord slew for it is Gen. 38. 9. murther before the Lord. Lastly from the prayer made to the Lord for loue betweene them and the encrease of children wee may obserue two other things First that loue betweene man and wife commeth of God and is his gift for as the Psamist saith it is God that maketh them that are in one house to be of one mind and therefore we ought to pray to him for it and where it is to praise him heartily for the same Then that Children are the gift of God as may appeare by many Scriptures and by the prayers made to Psal 107. 38. 127. and 128. Gen. 20. 18. 29. 31. 4. 1. 29. 3◠God for them And therefore must we acknowledge them from God as Eue did and Leah if wee want them pray to him for them as Hannah and others did and then care to bring them vp well and dedicate them to Gods seruice in some lawfull calling in thankefulnesse for his so great a mercy Which two did build the house of Israel That is God made them fruitfull to bring forth to Iacob a familie of whom came the Israelites the peculiar people of God They two are onely mentioned their maids are left out but vnderstood in them for that they were the wiues gift vnto Iacob to beare children for them when they bare not They are said to build the house when they brought forth children which Metaphore is vsed because in Hebrew the name of a sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commeth from a word which signifieth to build so as the bringing forth of children is as the building vp of an house by which a familie is named for the cohabitation of man and wife together so wee call our kindred and stocke our house Note here howsoeuer men haue the name of the house and by them commeth the posteritie to be honourable yet are women the builders vp of the house and are the especiall instruments of the encrease of posterity for when men had no children it is said The women were barraine and their wombs shut vp and when men had any it is said The Lord gaue the women to conceiue In them therefore is either the encrease or decay of posterity yet both from God as hee either pleaseth to blesse or to deny the blessing By Israel is meant Iacob touching which name of Israel note these three things the change of the name Gen. 32. 28. 35. 10. by God himselfe to comfort Iacob in great feare for his brothers comming against him and to shew his more excellent estate then before for the change of a name was to expresse a more happy condition as may appeare in a new name Esai 62. 2. Gen. 17. 5 15. promised to the Church and giuen also to Abraham and here before Iacobs name was called Israel it is said The Lord blessed him and gaue him Gen. 32. 26 27 28. the name so as with the change of the name was the change of his estate foretold The signification of this name which is the next thing is preuailing with God whence wee in Christ are Gen. 32. 28. Gal. 6. called The Israel of God for that we preuaile with him through Christ The third thing is the euent according to the name for hee preuailed against Esau by Gods mercy for though hee Gen. 33. 4. 36. 6. came against him with foure hundred men yet was his heart so mollified at the sight of his brother as hee with teares embraced him for ioy of their meeting and afterwards when Iacob was in Canaan Esau gaue way vnto him and went into Edom and left him the Land Thus God made good his Promise to Iacob and made him Israel a true Preuailer for God giueth no signes to his children but he maketh the same good in the effects and the euent answerable thereunto So much for the words but in this that these Elders and people doe pray for a blessing of children from the consideration of Gods former mercies to others and also doe take their example from such as did build vp Israel Gods Church and not Babel Bethel and not Bethauen we may learne First that Gods blessings to others before vs are a motiue to vs that come after to beg the like blessings in the like case from God reseruing to himselfe his good pleasure and will which in asking the common blessings of the world is euer the condition either to bee expressed or vnderstood for Gods mercies shewed to others are not onely for their present good which receiue them but to shew how ready the Lord is to shew the like mercie to others if they themselues by their sinnes hinder not the same Therefore let vs consider of Gods mercies to others to bee thereby encouraged to aske the like of God for our selues in the like case with submission to Gods good will and pleasure Secondly that such children are to be desired as may bee to build vp Israel that is Gods Church such these pray for heere This is the most happy blessing of the wombe thus shall the wife bee as the pleasant Vine and the children like Oliue branches which a man may behold with comfort for by them God is glorified in his mercy the Church encreased parents comforted and children made happy sonnes being as Plants growing vp and Psal 144. 12. the daughters as corner stones polished these be the arrowes which make the man blessed that hath his quiuer full of them But alas how few Psal 127. 5. desire such children Most desire them for their name for to possesse their inheritance after them but not for the enlargement of Gods Church for if so we would not marry for meere pleasure as many doe or for the world as not a few doe but in the Lord with such as feare God and so for Religion sake and haue a care to bring vp our children in the knowledge of God and not in the corrupt manners of the world and fashions of the times as most doe vnto vanity or but vnto meere ciuility as many doe which are well accounted of yet neuer bent their thoughts to true pietie in the education of their children And doe thou worthily in Ephrata This Ephata Gen. 35. 19. 4◠7. is said to bee Bethlehem yet some distinguish them thus as Ephratah to bee the countrey and Bethlehem the City the one signifying encrease the other the house of bread which being so it noteth that where the countrey is fruitfall and Ephrata increasing there the townes and cities are Bethlehem store-houses and houses of bread So was it in Egypt
in the dayes of Ioseph for the encrease of the field by Gods blessing in mans husbandry maketh plentie of food in the places of our dwellings Our meditation vpon this should make vs thankefull to God who hath for a long time made our countrey and fields Ephrata and our cities and townes Bethlehem And let vs take heed of sinne which will cause the Lord to turne our plenty into scarcity and make a barren wildernesse Psal 107. 33 34. of our fruitful Land for the wickednesse of vs the Inhabitants which dwell in it for wee doe greatly prouoke him to wrath in abusing his blessings to pride idlenesse gluttony drunkennesse whoredome and want of mercy to the poore as did wicked Sodom in her fulnesse But let vs take heed for the Lord will not euer striue with vs thus in mercie his iustice cannot euer suffer it The words doe thou worthily are read also thus get thee riches which may well stand and may bee a fit request for Boaz and Ruth after they bee married and haue increase of Children teaching this that marriage needeth maintenance as we all know for it is chargeable and that in these respects in housekeeping in bringing vp of Children and in being liable to rates and seisments according to the ability of the parties married And therfore let such as intēd to marry prouide honestly aforehand for the maintenance of marriage as Abraham did for Isaac his sonne and not Gen. 24. rush through vnbridled lust as many young lads and lasses poore and beggerly doe in these daies to their owne hurt and the putting of a burthen vpon their neighbours when they cannot maintaine their charge If any haue improuidently married and now doe feele the smart thereof let them lay their hands to labour and be the more painefull to get to vphold their family as Iacob Gen. 30. did and if they be godly and faithfull in their labour and seruice God will blesse them as he did him in their measure and as he in his diuine wisdome shall thinke meet for them If we take the words as they be in the translation doe thou worthily let vs note that a man may bee said to doe worthily in a double respect either in respect of his person when hee doth that which well befits him according to his birth his education his age his place and his holy profession of a Christian as men doe expect from such a one or in respect of the deed done when it is so done as the vertues which should concurre to the doing thereof doe liuely appeare and shew themselues in it To apply this to riches in the getting keeping and imployment of them a man doth worthily first in the getting when these vertues appeare industry painefully labouring as Iacob did equity in vsing onely lawfull meanes lawfully auoiding all fraud deceit and vniust courses to get riches then pietie which is a holy depending vpon God for a blessing vpon the lawfull meanes which he daily begges at his hands not resting vpon his owne wit or paines-taking and lastly Heb. 13. 5. contentation not eagerly pursuing after riches as most doe who fall into temptation and a snare 1. Tim. 6. 9. and into many foolish and noysome lusts which drowne men in destruction and perdition Secondly in keeping a man doth worthily when therein is shewed frugalitie a vertuous sparing and not a niggardly keeping in vnbefitting his ability his place and person so also equitie euen in this when he will not withhold from another that vvhich is not his ovvne to keepe for iniustice may be as well in keeping as in getting and thirdly pietie vvhich is vvhen he sets not his heart on riches trusts not in them nor is lifted vp aboue his brethren but knovveth himselfe vnder God in the midst of his vvealth vvalking therefore religiously and humbly this man so doing doth vvorthily Thirdly in imploying or laying out hee doth worthily when hee is liberall to good vses for the good of Gods Church as was Dauid and his Princes Salomon for the Temple the Israelites before for the Tabernacle and Hezechias and the people for the Priests and Leuites 2. Chro. 31. 4 5 6 8. so for the Common-wealth and place of his dwelling and withall to lay out for his owne family to maintaine himselfe wife and children as befitteth his place and after his ability so to take care and freely to giue to nourish his whole family with food sufficient not neglecting the poore but to be ready to lend to some and to giue to other some as their needfull estates shall require Thus shall he by liberality and charity doe worthily in laying out And bee famous This well followeth after the other They pray that he may doe worthily and then become famous It is a duety to pray one for another especially for men of authority that they Psal 20. 1. King 1. 37. may doe worthily and become renowned thereby for their greater authority and because their example of well-doing and fame therein will be a great meanes to perswade others to wel-doing or else a bridle to curb them for feare of offending Let vs then pray for men in place to do worthily and to become thereby renowned to prouoke others to follow them and that vertue may bee countenanced by them as it will be by those which be famous for vertue Note againe that to doe worthily procureth fame and renowne and good report so Dauid became famous and Salomon by his 2. Sam. 8. 13. 1. King 10. 1 2. Chron. 9. 5. Heb. 11. 2. wisedome and acts and likewise others obtained good report and the fame of our Sauiour was spred abroad by his Life Doctrine and miracles and euen Ruth a poore woman and stranger by Chap. 3. 11. her vertues was made knowne in Bethlehem And this commeth to passe by the excellencie of well-doing in the minds of such as loue it themselues who cannot but in heart approue and in tongue extoll it and set forth the due praises of such as doe worthily The Lord also putteth this blessing vpon well-doing that the Doers shall receiue honour and praise of men so got Dauid praises euen aboue Saul and was honoured 1. Sam. 18. 7. by the commendations of his fact before the King Therefore when wee see men to doe worthily let vs set out their praises for their incouragement and to pricke forward others to well-doing and not bee like the enuious Scribes and Pharises seeking to diminish the honour of Christ nor like Saul who sought the life of Dauid and the Ephraimites the destruction of Iud. 11. and 12. Iephte for their worthy deeds such a blacke poyson is enuie as it bedarkeneth the name of well-doers as much as it can rather than to make it famous In Bethlehem Heere is the place where they desire to haue him famous where he was brought vp where hee had his meanes to liue and place of authority teaching
doe it another shall as wee see in the prodigall son and Gods dealing with Manasses for the Lord is loth to lose his owne And therefore if one affliction happen make good vse thereof else another shall follow yea another after that till we returne home Againe marke that it is then time to leaue the place of our abode when the Godly are taken away and none left but wicked to conuerse with Thus and for this cause many left Israel in Ieroboams dayes 2. Chr. 11 13 16. for the godly should delight in the fellowship of the godly Dauids delight was in the Saints It is also dangerous for the Godly to frequent the company of the wicked as a Lambe to be among Wolues Dauid will not dwell in the tents of the wicked neither sit among them Psalme 26. and it is a good mans propertie to auoid them Psalme 1. 1. And therefore let vs flee the fellowship of Idolaters 1. Iohn 5. 2 Cor. 6. and the societie of euill persons For such as can liue with delight among them are like them are no true Conuerts to God and yet not a few which will be held religious can make themselues merrie with vaine persons and condemne others for too Stoicall too censorious for that they cannot away with fleshly and carnall delights With her daughters in law It appeareth that these two did voluntarily accompany her of their owne minds and not by Naomies intreatie this appeareth out of verse 8. and 11. What moued them hereto but Naomies vertues So as we may see that the truly vertuous are of an attractiue power euen as the load-stone to draw others vnto them partly by instruction partly by their godly conuersation Both which meanes we may thinke shee vsed towards these while shee aboade in Moab for the religious cannot but incyte others vnto pietie This is worthie imitation in Naomi If practice shew our Religion it will win others 1. Pet. 3. 1. without which euen the most glorious profession in words hath no operation no power to perswade And here also was a mercy of God to this poore old woman that shee lost not all outward comfort shee had some to keepe her company in her aduersitie It is a good grace to be content to beare the poore company in a miserable estate they be true friends which will sit downe vpon a dunghill with Iob to mourne with him Well here were two daughters of Moab which would accompany Naomi poore and afflicted Naomi A reproofe to counterfeit friends of which now the world is full neuer more That shee might returne from the countrey of Moab This is the end why she arose that is left the particular place of her dwelling not to goe into some other place in Moab as hoping of better successe there but quite to forsake the countrey The kindnesse receiued there could not hold her when she perceiued the Lord to call her home partly by afflictions in Moab and partly by mercies now in Israel Outward kindnesse of Worldlings cannot keepe the godly with them when God calleth them away from them either by afflictions or by checke of conscience or by falling into sinne by them or by feeling the want of the godly and the vse of Gods publike seruice or else by seeing or hearing of Gods fauour to his people When these or such like doe call vpon the godly to come away they cannot by any worldly pleasure profit or familiar acquaintance or kinde intertainement stay with such men they be like Abrahams seruant which could not be held with Gen. 24. rest and good cheare to stay in Bethuels house nor Dauid in Ziklag when he had liberty to goe 2. Sam. 2. 2. into Iudah For their spirits differ so as they cannot truely affect one another and the godly finde crosses among the wicked to hunt them out from their societie and they cannot but feare in a godly iealousie to be made the worse by them for that they know their own weakenesse And therefore let vs labour for this grace to leaue the society of the vngodly lest wee be insnared by them and if we be with them let it be by warrant of our calling or of necessity and onely so long as we haue hope to doe them good and to win them but if they bee found obstinate forsake them Ierem. 51. 9. For she had heard in the countrey of Moab That is while she did stay in that countrey newes was brought of plenty in Israel As the famine did driue her from thence so now food being there and the crosses she found in Moab mooued her to returne backe againe As aduersitie maketh many to leaue the Church so the prosperity thereof bringeth many vnto it some in truth and loue as Naomi heere others for the world or for feare Ester 8. 17. Let vs then pray for the Churches prosperity yet not then are wee to trust all that come within her lappe Note againe how Naomi in her greatest distresse heard of comfort to her Countrey to bring her home againe God is often the neerest in mercy to helpe when in mans reason hee seemeth to be furthest off Thus was God with Ionah in the Whales belly and with the three Children in the Furnace with Daniel in the Den with Dauid to helpe against most present danger 1. Sam. 23. 26 27. Peter the very night before his intended death by Herod must be deliuered and so the Gun powder plot here bee discouered And God thus suffereth his so long and to come to so narrow a straite before he set them free shew himselfe to humble them to beate them out of confidence in themselues to shew his power and mercy the more that they may see more fully his goodnesse to them to make them thankefull obedient and the more in vtmost perils to rely vpon him We are not to despaire in the greatest dangers nor to thinke our selues forgotten in great extremities but then seeke to God trust in him and doubt not of comfort God will haue Lazarus in the graue before Christ restore him to life and Isaac boâ—nd vpon the Altar before he forbid Abraham to slay him Till the ship be ready to sinke Christ will not awake Mat. 8. 25 26. for so the Lord is more seene in his power and mercy towards his How the Lord had visited his people in giuing them bread By bread is meant all necessary food but especially corne of which bread is made Here the Lord is made the giuer thereof to the Israelites called his people whom in mercy bee visited to bestow his blessings vpon for so is visited here taken and in Gen. 21. 1. Luk. 1. 68. Ier. 29. 10. Note from hence these things I. That God seeth his people in aduersity and want and commeth in his due time to helpe them Exod. 3. 7 8. which is from his meere mercy and the stability of his loue and promise to his people And therefore we may learn patience in
vs take heed how by our owne prodigality folly and wickednesse we bring euill vpon our selues if it be the immediate hand of God and not thy fault thou shalt be censured as Iob was how much more when the cause is apparently from thy selfe Againe let men in aduersity prepare to beare contempt and not be impatient nor take it to heart for Iob Dauid Christ Iesus suffered it patiently If men learne not patience in this it will make them lay violent hands vpon themselues as Saul who could not 1. Sam. 31. 14. endure contempt and therefore would preuent it by killing himselfe for impatient proud hearts take contempt in aduersity to be worse to them then death it selfe Indeed to mocke or despise the miserable is an argument of the want of Gods feare and that such are vncharitable cruell and void of mercy for whom there remaineth iudgement mercilesse yet howsoeuer the wickedly proud behaue themselues we must in aduersity be content Some thinke the words to be spoken with admiration Is this Naomi as if it had beene said Oh what an alteration is here And so taking the words we learne that strange alterations in mens estates make people to wonder whether it be in prosperity or aduersity for good or euill in any quality The wise and learned friends of Iob were astonished at the change of his estate Sauls conuersion was wondred at 1. Sam. 10. 11. So the gifts of the Apostles and miracles Act. 2. 7. and 4. 13. and Christs wisedome and learning being but twelue yeeres old for men are more carryed away with the consideration of the outward meanes how things came to passe then of the power and pleasure of God to make such an alteration Therefore in great alterations looke for wonderings and take no offence thereat for it is mans nature so to doe at vnusuall things yea it is a certaine corruption and folly in the vulgar sort who consider not the causes of things It could not but somewhat moue Naomi to see such a concourse of people to come to wonder and gaze vpon them as people doe at strangers or at others in a changeable estate euen among our selues But these follies of people wee must passe by Some thinke the words to be vttered from pitty and commiseration towards her as if it had beene said Is this Naomi Alas what a change is in her This is that good woman Naomi whom wee cannot yet forget though in her estate shee bee much altered And it is most like they spake in loue and compassion rather than in contempt because shee was the kinswoman of the chiefest man among them who it seemeth esteemed much of her for hee entertained Ruth kindly for her sake Chap. 2. 6 11. and sent her corne Chap. 3. 17. likewise the women spoke after very comfortably to her Chap. 4. 14 16. neither doth Naomi taxe them for contemning her but rather answereth to their esteeme of her name from her former estate and therefore this being vttered from their loue and pitty and good respect towards her as being a grace fit for Gods people to shew to them which are in aduersitie wee learne That good and godly people doe nothing lesse esteeme of the vertuous for their outward low estate and pouerty These call her still Naomi and so acknowledge her and Boaz esteemed-vvell of her euen in this poore estate Ionathan did nothing lesse esteeme of Dauid because hee was out of the Kings fauour neither did Ioseph of Arimathea lesse reuerence or honor Iesus Christ because he was condemned and executed as a malefactour among theeues for outward crostes afflictions and miseries of this life are no staine to true piety when the crosses fall vpon good men for righteousnesse sake or for the triall of their faith patience Let vs not then for outward aduersitie like the godly worse when wee haue loued them or made shew of loue in their prosperity but in aduersitie shew greater tokens of loue and doe not as Iobs friends sit downe and censure him nor as Christs friends and Saint Pauls which forsooke them in their troubles An healthfull member of the body is beloued but when it is in distresse then loue of all the rest of the members most sheweth it selfe and should not our loue appeare to the godly in aduersity which be members with vs of the same body in Christ Verse 20. And shee said vnto them Call mee not Naomi call me Marah for the Almighty hath dealt very bitterly with me THis is Naomi her answer vnto the multitude flocking about her calling her Naomi continuing a disswasion for so calling her and shewing what name they should giue her with the reason thereof drawne from her present poore estate which shee setteth out partly in this verse and partly in the next And shee said vnto them Call mee not Naomi This name signifieth pleasant and merry which in her aduersity shee thought did not befit her and therefore she did not reioyce in it Aduersitie maketh the afflicted nothing to regard worldly names and titles of a better condition and estate while they be in miserie and haue lost their former outward comforts if they be wise and truely humbled for such as be humbled indeed are not vainely in loue with goodly names and titles to which their estate is not answerable Which checketh the foolish pride of such as being in a base beggerly condition liuing almost of almes hanging vpon this and that friend yet forsooth will brag of their name their house and Gentility or rather indeed to call it as they make it Gentilisme through their lewd and vaine conuersation Call me Marah That is bitter one in a heauie and distressed estate The truely humbled desire to be accounted as they be and not as they be not as Naomi here is willing to be called Marah because her estate was answerable Shee was not proud shee submitted her selfe to Gods hand and therefore shee refused not a name according to the nature of her present condition Whose humility may checke the pride of such as would haue better names then they deserue seeking the name of Goodman when goodnesse is farre from them of Master when their Gentlemanship did hardly creepe out of a dunghill of worshipfull Esquire right worshipfull many such vaine titles which euery Vpstart now in these dayes doe eagerly affect not for any desert of vertue but for that they haue gottē some money to put to vsurie or procured some office basely by their money or a little better outward estate by illiberall and base scraping pinching and niggardly sparing or by depending vpon some person in authority by whose countenance they may domineere ouer their poore neighbours or by some such way and meanes whereof this now present age affordeth instances enow yet are such farre enough off from the true causes of Gentrie worship and due honor This good womans humility and patience may also checke the pride and impatiencie of such as cannot endure
as the Lord will And therefore should we learne patience seeing that afflictions come from God This did worke patience in Ioseph in Gen. 45. 7. Iob. 1. 2. Sam. 16. 11. Iob and in Dauid and so it will in all such as feare the Lord and submit themselues to his good will and pleasure as our Sauiour did in the Garden saying to his Father Not as I will but as thou Mat. 26. 39. wilt Verse 22. So Naomi returned and Ruth the Moabitesse her daughter in law with her which returned out of the Countrey of Moab and they came to Bethlehem in the beginning of Barley haruest THe conclusion of this Chapter and an introduction into that which followeth This is a briefe summe of their iourney shewing who from whence whither and at what time of the yeere it was So Naomi returned and Ruth the Moabitesse her daughter in law with her which returned out of the Countrey of Moab and they came to Bethlehem Of Naomi and Ruth and their louing iourneying together before hath beene spoken Yet note how the holy Ghost in naming Ruth omitteth not to shew againe her Countrey and that shee was a Moabitesse and not an Israelitesse by birth and but daughter in law to Naomi yet she came with her to Bethlehem and that in safety Whence note I. That grace can vnite where all outward meanes are rather hinderances than furtherances thereto as country education age Ruth was of Moab she was othervvise brought vp than Israelites vvere as a Moabitesse vvoman shee vvas young and Naomi old and but daughter in lavv to Naomi yet shee held on to the end Labour vvee for grace which can make vs good and acceptable to God what otherwise shall bee wanting vnto vs in worldly respects II. That they trauell safely whom God conducteth for Naomi saith before that the Lord brought her home and here is shewed their Countrey So Iacob passed vvell on to Mesopotamia and returned Gen. 28. 15. vvith safety because God vvas vvith him So did Israel iourney to Canaan in vvhich they vvere safely seated because the Lord vvas vvith them For he loueth those vvhom he taketh care of he neuer slumbreth nor sleepeth and hee is almighty euer present also to helpe them Let vs then get him for our Guide And this vvee shall doe if we vndertake a lawfull iourney if we pray with Moses that the Lords presence would goe with vs and beleeue as he hath promised that he will neither faile vs nor forsake vs. III. That such as be attent to their iourney and desire to come to the end make no outroads These came from Moab to Bethlehem they had no idle vagaries that we read of Old Naomi desired to see her countrey and young Ruth was not wantonly disposed but constantly kept her company These two may bee types of the beleeuers Iew and Gentile trauelling to heauen and may teach vs to attend our iourney and beware of by-paths and idle outgoings but to keepe on straight turning neither to the right hand nor to the left but to remoue our feet from euill In the beginning of barley haruest This circumstance of the time and season doth argue the truth of the Story for shewing the certainty of that which Naomi had heard before verse 6. and also to be an introduction to that which followeth in the next chapter This haruest was in part of March and part of Aprill for so much sooner is haruest there than here This haruest time is that which is the time promised to all the earth Gen. 8. but yet not at one time to all Now note here this vvith verse 6. and we may see that haruest is called Gods visiting his people with bread Whence we learne That haruest is Gods blessing in his mercy giuing bread to sustaine mans life This is his common blessing Gen. 8. 22. and promised to the obedient with plenty Leu. 26. 5 10. for times and seasons are in the Lords hand and this time is the appointed time to reape and gather in the corne for food by which man liueth Therefore first let vs acknowledge God to be the Lord of Mat. 9. the haruest as hee calleth himselfe and confesse this blessing to be from him Secondly to pray to Psal 147. 14. Psal 144. 13. Exo. 23. 16. and 34. 22. Deut. 16. 16 17. Pro. 10. 5. 6 8. him for it seeing it is from him Thirdly to bee thankefull when wee enioy this blessing and to pay the due allotted for the Lords seruice in testimony of thankes In old time none appeared before the Lord empty Fourthly to labour diligētly at this time seeing it is the appointed time to gather in Gods blessings and be not slothfull the Ant will teach thee diligence Fifthly to take it as a punishment from God when this haruest is taken from vs which is done diuers waies as by cursing the fruit that it prosper not or by Deut. 28. Ioel. 1. 11 12. 2. Sam. 12. 17. Pro. 26. 1. sending vnseasonable weather to destroy the fruits Lastly note hence that it was in the very beginning of Barley haruest which was before their Wheate haruest for they had both wheate haruest as Gen. 30. 14. and 15. 1. and heere Barley haruest and this also first as 2. Sam. 21. 9 10. So that Naomi neglected no time but tooke the very beginnning as soone as euer shee heard of the Lords gracious visitation and mercy towards her people Thus can wee prouide for the body let vs care also for the soule that it want not the foode which endureth to eternall life And thus much for this first chapter CHAP. II. THis Chapter setteth out how Ruth was intertained after shee came among God people how shee behaued her selfe and what fauour she found at the hands of the chiefest man of the place where shee abode with her mother in law Verse 1. And Naomi had a kinsman of her husbands a mighty man of wealth of the family of Elimelech and his name was Boaz. HEre is the party set out whom God in his secret counsel had prouided for Ruth who is described by his affinity with Naomi how that was then by his wealth next by his family and lastly by his name the drift is to declare what moued so great a man to shew such kindnesse to Ruth a stranger and a poore woman And Naomi had a kinsman of her husbands Naomi was not basely marryed but to one of an honourable stocke though now growne poore yet this her affinity brought Boaz to haue a good respect vnto Ruth euen for kindred sake and therfore are these words set downe as is before noted Here obserue I. That rich and poore may be nigh of kin Naomi had a great wealthie man to her kinsman by her husband and that very nigh too Chap. 3. 1. for diuersity of outward estates doth not alter blood and kindred though it make a change in their persons Let not therefore the rich
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
that cause more worthy of encrease of honour with men of wisedome and vnderstanding For that thou hast comforted me to wit a stranger a widdow and poore euen me hast thou comforted by such gracious speeches so full of mercy and pietie The word comforted by an Antiphrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24. 64. signifieth a freedome from griefe which implyeth that before she was not without heauinesse in this her poore estate for a widdow poore and a stranger in the place of her abode how can shee not be sad and pensiue Afflictions are not ioyous to any for the present they will make sad the heart of the best for a while so long as we carry about this corrupt heart and nature of ours and therefore let men looke vpon the afflicted with compassion to comfort them Many wayes did Boaz comfort poore Ruth First by a louing appellation calling her his daughter verse 8. Secondly by allowing her to gleane in his fields and willing herso to continue with his maidens vers 8 9. Thirdly by charging his seruants in her hearing not to touch her verse 9. Fourthly by graunting her freedome to drinke with his seruants when shee should be thirstie Fifthly by commending her vertues and making mention of her former well-doing And sixtly in heartily praying for her Thus may the poore afflicted be comforted by the wealthy and persons of authority and especially in praysing their vertues and praying for them for the godly esteeme highly of the prayers of the godly for they know that God heareth them The prayer of faith and feruency Iam. 5. 16. of spirit auaileth much and God hath promised Gen. 20. 7. Iob 42. 8. to heare one for another and it is a signe of the Lords great displeasure when he will not 1. Sam. 16. 1. Ier. 7. 16 and 11. 14. and 14. 11. haue one to pray for others Therefore let vs make much of the prayers of the godly for they are comfortable Saint Paul besought the Saints to pray for him and that very often and this he doth almost in euery Epistle he intreateth the Romanes Ephesians Philippians Corinthians Rom. 15. 30. Ephe. 6. 18. 2. Cor. 1. 11. 2. Thes 3. 1. 1. Thes 5. 25. Heb. 13. 18 19. Phil. 1. 19. Col. 4. 3. Thessalonians Colossians the Hebrewes all but the backsliding Galatians a thing worthy of note And for that thou hast spoken friendly vnto thine handmaid This sheweth wherein shee tooke the greatest comfort euen in his last words in praising her vertues and praying for her which sheweth what it is wherein the godly poore take speciall comfort euen in their good name for well-doing and in the prayers of such as be godly To be praised of the godly for well-doing is great comfort for they be the best Iudges thereof and they be the best men and their prayers as before is noted are auaileable with God Let vs then striue to get a good name with them and to haue their prayers and requests to God for vs and when we get these let vs be comforted therein The word translated friendly is in the Hebrew to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart and so the Septuagints translate it The heart is affected with comfortable words Thus Ioseph Gen. 50. 21. also spake to the heart of his brethren for the heart in aduersity wisheth comfort and when the same is offered it reioyceth therein Therefore must we so speake to the afflicted as we may Osea 2. 14. make glad the heart of the oppressed So doth the Lord speake to his people and so commandeth Esai 40. 2. he his Prophets to speake vnto them Now to speake to the heart of another is thus First when we speake with a feeling of their afflictions from our owne hearts thus the Iewes comforted Mary Iohn 11. 19. and Martha The Syriach there is They spake with their heart and so spake Saint Paul to the Thessalonians 1. Thes 2. 11. And secondly to speake such things as tend to their comfort and what we know in their case may comfort them as Ioseph did to his brethren Gen. 50. 21. and as the Prophet Esay sheweth in Cha. 40. 2. If this be our duety and our mercy to the distressed then they offend against mercy and charity who speake vncomfortably vnto the afflicted as the Iewes did to our Sauiour vpon the crosse and the friends of Iob vnto Iob which much displeased the Lord and kindled his wrath against them Boaz before called her his daughter but shee nameth her selfe to be his handmaid a tearme of humility and a note of modesty in her selfe who was nothing lifted vp with a proud conceit of her selfe for all his fauour and commendations For godly and humble persons are in themselues no whit the higher minded for the good that is spoken of them nor for the countenance of great persons towards them for they truely know themselues to be nothing and that all is from God the Fountaine of goodnesse Therefore there is no danger to praise these vpon iust cause to their faces for their comfort as Boaz doth Ruth here especially being in a low estate and in affliction Though I be not like one of thine handmaidens Thus doth Ruth debase her selfe for such as be truely religious haue a low esteeme of themselues The examples are pregnant in Moses Gideon Abigail Exod. 3. 13. 〈◊〉 6. â—5 1. Sam. 25. 24. and the Centurion who held himselfe noâ— worthy that Christ should come vnder the roofe of his house so lowly thought he of himselfe Because they know and feele their infirmities they haue ouermastered pride and selfe-loue they acknowledge that in themselues that is in their flesh dwelleth no good and therefore they thinke and speake of themselues very humbly Which grace we must labour for for it will procure Prou. â—2 4. and 15. 33. loue yea honour for he that humbleth himselfe shall be exalted Now the true signes of such as be lowly in their owne eyes are these First they thinke better of others than of themselues Phil. 2. 3. as Ruth doth here and as men should doe Secondly they be loth to vndertake great and high matters as Moses to goe to Pharoah and Exod. 3. 11. 1. Sam. 18. 23. to bring Israel out of Egypt and Dauid to be Sauls sonne in law Thirdly if they be aduanced they receiue honour with great humilitie as Abigail did Fourthly in their high place and prosperity 1. Sam. 25. 41. they be not of a proud and hautie spirit as we may see in Ioseph Moses Dauid Ester ruled by Mordecai and in the Apostle Saint Paul Fifthly they scorne no duety though meane if it Gen. 13. 8. be a duety for them to doe Abraham the Vncle will intreat peace at the hands of his Nephew Lot If Dathan and Abiram scorne to come to Moses Num. 16. 12 25. he will goe out to them they stand not vpon
cast themselues into danger two wayes first by the vertue of their calling either ordinary or extraordinary as did Micaiah which men may not forsake for any trouble or danger whatsoeuer The other is without a calling such foole-hardinesse hath no assurance of a blessing if they escape the perill it is Gods great mercy and not their deseruing and if trouble come vpon them they can haue no comfort in it but must take is as a Rod of correction to teach them to be more wise afterwards Verse 23. So shee kept fast by the maidens of Boaz to gleane vnto the end of Barley haruest and of Wheat haruest and dwelt with her mother in law THe obedience of Ruth in following Naomi her aduice and her constant loue vnto her in not departing from her So shee kept fast by the maidens of Boaz to gleane Concerning Ruth here we may learne that Children are to take the good counsell of their parents and to follow the same as Ruth doth here and as did Iacob yea Moses the aduice of Iethro It is the note Prou. 13. 1. and 1. 8 9. 23. 22. of a wise child and a childs duety if the counsell be who lesome and good And it is a reproofe to rebellious children which will not learne nor obey like the sonnes of Eli and of Samuel but they paid for it as euer such shall doe Vnto the end of Barley haruest and of Wheat haruest All this time Ruth applied her selfe for profit as being the time of gathering food for winter she plaied the Ant and not the Grashopper Prou. 6. 8. For it is good thrift not to stack the time of our profit which God in mercy affordeth to vs this may we learne of the Ant to which the Lord sendeth the Sluggard for riches are not for euer nor the like Prou. 27. 24. time to get them and therefore must we take the season offered especially in haruest which calleth forth euery one to take paines to gather in Gods blessings for their life and maintenance Perhaps some will say That Christ willeth vs not to take Mat. 6. 31 34. care But doth he will euer any man not to labour The care which Christ speaketh of is immoderate care care without faith or care full of Verse â—0 doubting and little faith and that which is without care of Religion the minde being taken vp Verse 33. wholy with the world else men may yea and ought to labour for the things of this life to be prouident for the time to come and frugall in expences for the time present And she dwelt with her mother in law That is all that time of haruest after This is noted to shew Ruths loue and constant affection towards Naomi that no fauour abroad or gaine reaped by the labour of her hands could make her forsake her mother in law Hence riseth a good lesson that childrens fauour abroad and good gettings should not draw them from their poore parents so long as they stand in need of their helpe For how can children euer shew themselues thankefull better than in such a case where what they get they can willingly bestowe it vpon their poore parents so maintaining them who were the authours of their being and instruments of God for their education But alas the case is otherwise now This Ruth the Moabitesse a heathen by birth may rise vp in iudgement against such as shuld be naturall children who hauing gotten from vnder their Parents when they see they can liue of themselues they make no reckoning of them being altogether vnwilling to liue with them and most of all to relieue them CHAP. III. IN this Chapter is Naomi her care to prouide a match for Ruth to requite her labour and loue towards her wherein may be obserued her aduice the execution thereof and the good euent of the same Verse 1. Then Naomi her mother in law said vnto her My daughter shall I not seeke rest for thee that it may be well with thee THis is Naomi her resolution to prouide a marriage for her daughter in law it is propounded with an interrogation to shew her full determination Here note who resolueth for whom and what it is and the end why Then Naomi her mother in law said vnto her My daughter Here Naomi deuiseth how to requite Ruth her loue and labour which is by resoluing to get a match for her and this she doth as a mother doth for her daughter after that Ruth had so laboured and now was at rest with her in the house Of the terme daughter before and also of thankfulnesse how good turnes should be requited which here is Naomies purpose I haue spoken at large Shall I not seeke As if she had said Know it my daughter that I am resolued to seeke rest for thee It is the Parents dutie to prouide matches for 1. Cor. 7. 36. Gen. 2. 24. 28. their children So did God the generall Father for his sonne Adam Abraham for Isaac and Isaac for Iacob for children want iudgement to make their choise and are led more by fond affection or by strength of lust which is worse then by reason and good discretion but yeeld they were wise in their choise yet are they not so to doe it without consent of Parents but should doe as Samson did who intreated his father and Iudg. 14. 1 2. mother to get him for a wife the maid which he liked Let therefore Parents haue a care of this dutie and betimes prouide for their children as they shall see iust cause and so make choise as one may be a mutuall helpe to another for this end let them obserue their natures like somewhat in yeeres in conditions and body in some sort that one may bee pleased with the other then know their religion and vertues that they may bee of one heart towards God so shall they loue one another much better pray for one another and haue a fellow-feeling in euery condition yea this will sweeten their estate vnto them When they haue noted well these two if with good natures and graces they can procure goods it shall not bee amisse to helpe to beare the burthen of marriage Such Parents are here to bee reprooued which neglect this dutie either of carelesnesse wanting true loue or of wicked couetousnesse for that they are not willing to spare any thing from themselues though yet they haue sufficient Rest for thee So shee calleth the married estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placidè quicuit The word is a place of rest to settle in Marriage estate is an estate of rest so heere called and in chap. 1. 9. in respect of the mind of all such as desire marriage and haue not the gift of continencie they are restlesse It is called therefore pâ—rtum inâ—entutis because youth are tossed by lustfull thoughts as the ship with the waues of the Sea till they be married
nor approoueable and my reasons be these First Naomi her counsel and aduice to haue Ruth Verse 12. to goe to Boaz to claime the marriage was erroneous for hee was not the next kinsman and therefore she should not haue come thus first to him Secondly Boaz his speech implyeth that it Verse 14. was not a matter of good report for them two to be thus alone together if they had been seene so Thirdly there was some shew and appearance of 1. Thes 5. euill which should bee auoided Fourthly because heere was an occasion of sinning offred though not taken nor intended because fleshlinesse is that sinne to which most are apt and the most excellent haue fallen into it as appeareth in righteous Lot strong Samson wise Salomon and zealous Dauid Yet for all this ill aduice and manner of doing the Lord turned the same to good For this is his goodnesse and mercy that matters ill begun the Lord both can and will turne vnto good Thus he did with Rebecca and Iacobs dissembling to get the blessing and with the selling of Ioseph by Iacobs sonnes his vnnaturall brethren This example therefore of Ruth is not imitable It giueth no warrant for mothers to teach their daughters to play the harlots and to be bawdes to them nor to allow yong women to go to yong men and to giue their bodies to be abused in hope of marriage nor to make nightmatches and meetings to procure husbands whilest they hereby often make themselues whores to their own shame and griefe of friends If it be not imitable will some say why is it recorded To answer this we must know that the actions of the godly are of diuers sorts either extraordinarie as Abrahams offering Isaac Moses his killing of the Egyptian Israelites borrowing and carrying away the goods of the Egyptians Phinees killing Zimri and Cozbi Ehud Eglon King of Moab and such like these are not for imitation but to shew that God can dispence with his Law is not tied to ordinary courses Or ordinarie and this is manifold First good and allowed of God as Abrahams teaching his houshold Iobs patience praying for his children and works of mercy and iustice Cornelius deuotion Pauls labour in the ministery and a thousand such like left written for instruction to acknowledge the strength of grace and are for our godly imitation Secondly bad and vnlawfull as Aarons consenting to the Israelites idolatrie Lots incest Dauids adulterie and murther Peters periurie and such like these are not to be imitated but to be auoided as euill and are written to make vs to behold mans corruption and so his desert that thereby we may set our selues to bewaile the same to watch ouer our selues and that none Heb. 3. 12 13. may boast of their owne righteousnesse but acknowledge it Gods mercy that wee are not confounded and that it is his meere goodnesse that saueth vs. Thirdly mixt partly good and partly bad so was Rebecca her seeking the blessing for Iacob which God had promised and here Naomi a marriage for Ruth but the manner in both faultie These are written to let vs see our imperfections in doing a good thing and to teach vs to examine the wayes of the best to know how farre they be imitable Fourthly meerely indifferent in themselues neither commanded nor forbidden as Samson his feasting of the yong men at his marriage Dauids delight and playing vpon the harpe and such like which are written to shew our libertie in things indifferent and that we may vse the same so we be moderate therein Thus wee see the difference of actions and why tecorded And these are we to marke and examine that wee be not mistaken whether extraordinarie or ordinarie whether good or bad or mixt or indifferent and euen in these how lawfull to vs how expedient also that we may not giue offence Verse 5. And shee said vnto her All that thou sayest vnto mee I will doe RVths readinesse to obey her mother in law and that in all things without exception And shee said vnto her In this conference betweene them two here is no interrupting of one another Ruth heareth Naomi her counsell and answereth when shee hath heard it which commendeth her modestie and wisedome for it is folly to answer a matter before it be heard All that thou sayest vnto me I will doe Ruth is as ready to obey as the other to command and that in respect first of her reuerence towards Naomi and perswasion of her good mind towards her for whom we thinke well of and reuerence their counsell we easily embrace and willingly obey and yet herein may we doe amisse if we examine not well the matter for counsell may be sometime from error of the iudgement and sometime from corrupt affection Secondly of her owne inclination to the thing being young and poore to get a rich husband for wee readily obey in that whereto wee incline our mind of our owne accord there needeth little incitation Verse 6. And shee went downe vnto the floore and did according to all that her mother in law bade her RVths performance of her promise both in going downe to the floore and in doing there what her mother aduised her And shee went downe vnto the floore The Citie was then higher from whence shee went though wee may reade of a floore vp on high 2. Sam. 24. 18. It may seeme strange how Ruth durst attempt this being a stranger and fearefull by nature as women be yet see where desire is there nothing can hinder or amate the spirit or daunt the heart And did according to all that her mother in law bade her As it is in verses 3 and 4. so shee very exactly followed her mothers aduice and in nothing followed her owne mind lest perhaps if things had not fallen out well shee might haue had the fault put vpon her selfe Here is an example of strict obedience vnto Parents which is required at the hands of children Ruth doth according to all that which shee was bidden to doe And thus in all lawfull things should children doe to Col. 3. 20. Ephe. 6. 2. parents for so God would haue it it pleaseth him It is the duety of children and in so doing Col. 3. 20. Ephe. 6. 1 3. they shall be blessed Let children learne obedience to Parents as Isaac obeyed Abraham Gen. 22. 6. Iud. 11. 36 37. Luk. 1. 51. Exod. 20. Iephtes daughter her father and as our blessed Sauiour did his Parents which they will doe if they feare God Leuit. 19. 3. and hold their parents worthy of honour as God commandeth Verse 7. And when Boaz had eaten and drunken and his heart was merry he went to lye downe at the end of the heape of corne and shee came softly and vncouered his feet and laid her downe THis verse sheweth how shee did as her mother bade her both for the time when and the manner how And when Boaz had eaten and drunke
24. 15. to al villanie and wickednes which in the day time they will not dare to doe as may bee seene in the Sodomites and Gibeonites Lastly Gen. 19. Iud. 19. 22 25. Night-walkers haue euer beene suspected for ill-disposed persons Verse 14. And shee lay at his feet vntill the morning and shee rose vp before one could know another for hee said Let it not bee knowne that a woman came into the floore THis verse sheweth how Ruth rested till the morning then her rising ready to depart with the mouing cause from Boaz speech being a wary Caueat vnto her And shee lay at his feet vntill the morning This is added to shew their chaste and continēt behauiour for if they had offended the holy Ghost who spared not Noahs drunkennesse Lots incest Dauids adultery would not haue concealed this fact if so they had thereof been guilty They were both honest and feared God and therefore they would not commit such wickednesse albeit they had occasion offred Whereby wee may learne that where the feare of God and honesty beareth sway there chastity may bee preserued though occasion bee offered to the contrary Behold this here in old Boaz and elsewhere in young Ioseph there was neither lechery in the one nor strength of lust nor youthfull wantonnesse in the other for there lust is bridled where the feare of God possesseth the heart and honesty lodgeth To bee kept therefore from this euill let these vertuous examples guide vs that lust ouer-beare vs not as it doth in such as seeke occasions to sinne in this kind neighing as Ieremie speaketh after their neighbours wiues And such also though they seeke not occasion like the former yet they easily take occasion to offend this way with virgins with married wiues and with those whom they thinke to marry with and this last is held no offence at all by them because they thinke that marriage amendeth all But first it is an argument of a strong and vnbridled lust which should not beare rule in Christians Secondly if the man hap to die before marriage as who is certaine of life the woman being with child becommeth infamous and shee that should haue beene a wife is left as an harlot Thirdly it is an offence to the Church being knowne and punishable by the same which offence the godly must auoid Giue no offence 1. Cor. 10. 32. saith the Apostle to Iew nor Gentile nor to the Church of God Fourthly lastly it beseemeth not the holinesse of the publicke solemnization of marriage to which the parties should come vndefiled as the Assembly and Congregation of God doe in charitie iudge of them Note besides that these two godly persons kept themselues chaste and how others accounted also godly and that so were yet were very fowly ouertaken in this sinne of the flesh as wee haue example in Lot in a caue with his daughters Iudah with Tamar and Dauid with Bathshebah From whence obserue that Gods owne deare Children haue not all the like measure of grace nor power to resist temptations and to subdue their owne corruptions In the holy Word of God wee shall find three sorts of the godly some hardly found fault with their infirmities passed ouer with silence such a one was Isaac Boaz heere so Iosua Samuel Daniel Mephibosheth Ionathan Zacharie and Elizabeth Simeon Anna the Virgin Mary and others Some are noted with their frailties and light infirmities being most excellent Saints of God as Moses Iob Ieremie Hezechias and Iosias and some others A third sort are stained with foule offences as Dauid with adulterie and murther Iudah with incest and so Lot Aaron with Idolatry and Peter with periurie for the Lord affordeth not the like grace in equall measure vnto all All are sanctified yet corruptions more sway in one then in another as these instances shew and as experience daily teacheth Therefore let vs not thinke to find the like grace in all and the like mortification of corruption for God distributeth his gifts and the measure as it pleaseth him None are then to bee condemned simply for bad persons as if they were not in the number of Gods Saints because they bee not in all things like their brothren for they euen both sorts of them may bee the Lords and yet in some thing bee very much vnlike Ioseph inticed by his mistresse preserued his chastitie but Dauid inticed another mans wife and lay with her Boaz alone with Ruth would not sinne in fornication but Lot alone with his daughters committed incest Nathaniel was a true Israelite without guile but Iacob first called Israel of whom came all the Israelites dissembled lyed to his own father Moses a meeke man but Ionah of a very froward spirit and yet al of them good men the blessed Saints of God This therefore iustly reproueth those who seeing men professing Religion and yet to differ in their courses some to liue vnreprouably and others to giue great offence in their falls though of infirmitie doe vtterly condemne them all as hypocrites and as dissemblers Yea this checketh them themselues for deadly censuring one another when if any man be ouertaken in any fault they which be spirituall should Gal. 6. 1. restore such an one in the spirit of meekenesse considering themselues lest they also be tempted If any man heere aske Why doth not God make all his Children to be alike religiously minded one as well as another I answer the Lord may doe it for these reasons First for the good many times of the godly themselues for they are suffered to fall for their greater humiliation the more to let them see their owne weakenesse to shew that they stand not of themselues to make them the more to deny themselues not to bee lifted vp with any conceit of their owne goodnesse or merit but to magnifie Gods mercy for their daily preseruation and for his goodnesse towards them and after their fall returning to God and feeling peace in their renewed Repentance they will the more closely sticke to God more earnestly pray and more feruently loue him for so great good the Lord workes in his Children after their falls yea such humiliation will bee wrought thereby in them and such comfort ioy and loue in God after their recouerie as no outward crosses nor outward deliuerances can euer doe the like Secondly for the further damnation of the wicked who at the falls of the godly doe harden their hearts the more against all Religion thinking it to bee a vaine thing and that such as follow and embrace it are no better than others and that the best be but hypocrites because they see some grieuously ouertaken when these miserable soules should hereby be moued the more to feare their owne damnation except they repent and take a better course for if the righteous scarcely bee saued if they so hardly get out of their corruptions if they bee so fearefully ouertaken who reade meditate heare the Word conferre
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
heereby that it is there chiefely required for a man to doe worthily where he oweth that duety as where he hath beene brought vp where he hath his estate to liue by and where God hath seated him So did our Sauiour worthily Luke 4. 16 17 18. in Nazareth Iephte among the Gileadites for their good and the well-fare of all Israel if Ephraim had so taken it This is a memorandum to Ministers there to doe worthily where God placeth them and were they haue their liuing and not bee like some that can doe worthily abroad sometimes but at home will take little or no paines to teach their people This also should put Gentlemen and men of place in mind to doe worthily in the countrey in good house-keeping among their Tenants from whence they haue their reuenues and not get vp to Cities there to keepe a priuate table to encrease their estate or else to vphold their pride Neither yet is it enough for men to dwell in the country as diuers doe but doe not worthily their Neighbours being neuer a whit the better for them but are either so niggardly as they benefit none liuing onely to themselues or else so prodigall as they rob their Tenants with borrowing and diuers other wayes both sorts ouercharging them Verse 12. And let thy house bee like the house of Pharez whom Tamar bare vnto Iudah of the seed which the Lord shall giue thee of this young woman THese words be the third part of their prayer They did first pray for the woman as the builder of the house as before it is said of Rachel and Leah Next for the man because hee is the glory of the house now for the posterity because they doe continue it Heere note what is prayed for for an honourable posterity set out by the house of Pharez whose father and mother are mentioned then of whom it must come and by whose gift and goodnesse And let thy house That is thy children and posterity so as they praying before for the parents and now for the children doe teach this that they which truely wish well in loue to the parents 1. Ioh. 5. 1. cannot but be well-minded to their children and posterity so did Dauid to Mephibosheth the sonne of 2. SaÌ„ 19. 10. Ionathan to Chimham the sonne of Barzillai and to Hanun the sonne of the King of Ammon for how can wee loue the fountaine and not the streame the roote and not that which springeth from it Let vs trie hereby true loue to parents by the loue we beare to their children Be like the house of Pharez Pharez signifieth a breach because in the wombe he stroue for the birth-right and brake out before his brother Zarah who had put out his hand to come first forth to bee the first borne but pluckt backe his hand againe Zarah may set out the Iewes who were the first of Gods people but by apostasie lost their birth-right Pharez may set out the Gentiles who made a breach vpon them and got the birth-right and the honour to be called now the people of God There bee two sorts of Pharez one heauenly which striue for to be of the first borne of God this is a blessed striuing which few contend for There is another earthly when brethren contend for to get the elder brothers inheritance from him and doe labour to get him disinherited the neglect of the former is vnholinesse and the pursuing of the latter is too great worldlinesse These words To be like the house of Pharez giue vs to know that he was greatly blessed and honorable in his posteritie seeing they desire that Boaz house might bee like his Now men wish not such a thing to great persons but where there is an estate answerable to their greatnesse and may well befit them and be held a blessing vnto them and yet this Pharez was base gotten and that in incest also Whence wee may see that basely begotten may become very honorable so as it may bee happy with others to be blessed like them for worldly respects Thus also was Iephte honorable a man of valor made Iud. 11. the head ouer all the inhabitants of Gilead and yet the sonne of an Harlot Thus it pleaseth God to shew mercy on whom hee will shew mercy which may comfort such as be base borne that if they bewaile their birth and repent and beleeue the Lord will haue mercy likewise on them and register them in the beadroll of the Saints as Iephtah is Againe this may teach from these Elders Heb. 11. and people that they are to be esteemed honorable whom God doth make honorable for these speake highly of Pharez for all his birth and the Gileadites thought worthily of Iephoah and did him honor yea the holy Ghost hath vouchsafed to honor him and to put him among the faithfull though hee was by birth a bastard They therefore doe amisse who despise men for their birth when otherwise they be worthily qualified and better conditioned then those perhaps which be more lawfully begotten True it is that a Bastard was not to come into the congregation for ten generations but God can dispense with his Law and where he so doth let vs doe them honor and not debase whom the Lord exalteth Whom Tamar bare vnto Iudah Iudah was one of Iacobs sonnes and one of the twelue Patriarks and begot this Pharez on this woman Tamar who was his daughter in law the history is in Gen. 38. Whence we may note briefly That great were the falls of many of the holy Patriarks as nine of them in the conspiracy against innocent taseph GeÌ„ 37. 2 3 11. whose death they intended because he told his father their ill report for that also Iacob loued him more then all of them and because he told them his dreame for which they the more eniued him and were the more bent against him But more particularly Ruben fell into that foule sinne to lie with his Fathers Concubine Simeon and Leur brethren in euill who vnder colour of religion sought to reuenge themselues and abused the seale of Gods couenaÌ„t to shead much blood and Iudah here committeth incest with Tamar Thus they we see that men 〈◊〉 〈◊〉 〈◊〉 of godly parents and pillars of the Church may falâ—â—ery fearefully as may also appeare besides these in Aaron in Samson Ahtathar Dauid Satâ—â—â—â— and many others Such iâ— the strength of corruption when we are left of God and therefore are we to feare and to looke to our standing watch and pray continually lest vve fall into temptation 〈◊〉 and bee ouercome And also vvee may obiserue how Iesus Christ was conâ—eiâ—ed to come of such as were tainted with foule vices as of men stained and polluted with incest as Iudah with adultery and murther as Dauid with idolatry as 〈◊〉 with witchcarft and sorceâ—â— as Man 〈◊〉 so of women defiled as of this Tamar of Râ—hâ—â— the harlot and of Bathsheba which sinned in
practice Heathen by lawes haue forbidden it Athenian law apud Sâ—obaeum for that it polluteth the mind filleth it with wickednesse and maketh such impudent and also Au. Gell. did punish the same as is reported of the Romanes that so the dignity of the Lawes and Discipline among them might remaine as one saith inuiolable What a shame and impudencie is it then in such as would bee called Christians and yet cannot by Reason nor Religion of Christ be restrained from such petulancie and wantonnesse Note againe here how this is spoken after marriage and not before to teach that such as be marryed may lawfully company together and that Gen. 29. 21. by warrant from God who said after hee had made man and ioyned Adam and Eue in marriage Increase and multiply and the Apostle 1. Cor. 7. 3 5. teacheth that then neither of them hath power ouer their owne body and hereof maketh a double vse to render due beneuolence and not to defraud one another Then they are to be reproued which before marriage company one with another as incontinent and violently lustfull persons doe and such as being married doe defraud one another And heere this condemneth the Church of Rome which alloweth man and wife vpon the vowe of chastitie forsooth to liue asunder one from another contrary to the Apostles Doctrine and exhortation 1. Cor. 7. 5. The Lord gaue her conception Hence it is euident that the gift of conception is from the Lord and this is true not onely in such as be altogether barren as was Sarah Rebecca Hannah the Shunamite and Elizabeth but in such as bee at the Iob 10. 8 10 11. first fruitfull this also is from his gift And therefore is it to be ascribed to him he is to be thanked for it wee are not to thinke as Rachel did that a husband can giue children it is no strength of body nor good complection that can make fruitfull but the blessing of God And wee may further learne here that the Lord alloweth of the honest act of marriage for hee commandeth due 1. Cor 7. Heb. 13. 4. beneuolence he calleth the marriage bed vndefyled hee blesseth it and giueth the gift of conception hee allowed thereof before the fall and Gen. 1. 1. Cor. 7. 2. hath in mercy ordained it as a remedy against sinne This therefore confuteth such as haue iudged the companying together of man and wife to bee a sinnefull act absurdly and prophanely abusing this place for it Those that liue in the flesh cannot please God as if that which God himselfe hath allowed and most holy men of God haue done should bee now that which should debarre them of Gods fauour when yet these popish harlotries can dispence with Gods Law and keepe their whores and yet not liue in the flesh but bee holy men But let them know that whoremongers and adulterers God Heb. 13. will iudge when marriage is honourable and the bed vndefiled and the libertie to be vsed and allowed for procreation of children to auoid fornication with heartie thankes vnto God for his ordinance Heere note farther the difference which the Scripture maketh betweene conception of a woman a wife and of another In copulation out of marriage it is said of a woman that shee conceiued as Thamar by Iudah Hagar by Gen. 38. 18. 16. 4. 2. Sam. 11. 5. Abraham and Bathsheba by Dauid but neuer as heere that the Lord gaue her to conceiue for the other is by his common blessing as among bruit beasts but this by his fauourable approbation and gracious blessing as Iacob said of his children vnto Esau Gen. 33. 5. And she bare a sonne After the gift of conception followeth child-birth not forthwith but in Gen. 18. 10. due time of life which is sometime at the nynth moneth but commonly at the tenth It was not enough that she should conceiue and after haue an abortiue birth but that God in mercy should preserue the child aliue in the mothers wombe to be timely borne for as not to conceiue but to be barren was a punishment so conceiuing and to bring forth an vntimely birth is in the same nature The Lord therefore here sheweth his goodnesse not onely in giuing conception but a happy deliuerance vnto Ruth and a timely birth so the Lord followeth his with his mercies Now in that it is said to be a sonne and not a daughter it is to note the greater blessing For it is a greater blessing to haue a sonne then a daughter And therefore wee doe finde when God would make the barren to beare and such as had begged that blessing at his hands he gaue them sonnes as we may see in Sarah Rebecca Rachel Hannah Elizabeth and in others Because the sonne is the vpholder of the name of the family he is in nature the more worthy for the woman was made for man and not man for the woman as the Apostle teacheth and the man is a more fitter instrument for the good of the Church or Commonweale albeit sometime the Lord hath done wonderously by women Besides these reasons the males among the Israelites were a greater blessing for that the man-child and the continuance of the line in Iudah gaue them hope of the Messias which they looked for and the male child bare vpon him the seale of the couenant of God which was circumcision that God would bee their God and of their seed after them Therefore praise God for this blessing and birth for both but more specially for this as beholding therein the Lords mercy to keepe thy name vpon the earth among thy brethren and Saints of God Lastly note the effectuall power of the prayer which they made vers 11. The Lord heard them for here wee see Ruth before barren is now become fruitfull So as we hereby doe learne That the hearty and faithfull prayer of the godly is neuer in vaine for the people and Elders desired that Ruth should be fruitfull and she was so and also that Boaz posterity might be honorable and renowned so it was as we may see in the 21. and 22. verses of this chapter For an effectuall praier of righteous men auaileth much as Iames saith Iam. 5. 16 17. and prooueth by an instance of the prayer of Eliah and as may be seene in the prayer of Moses 2. Chro. 14. 11. 12 and 20. 6-14 15 and 32. 20. of Asa Iehosaphat Esai and Hezechiah and of many moe which is to encourage vs to the exercise of prayer in faith and feruency of spirit If any thinke that those afore-named were extraordinary men and that therefore wee poore and miserable persons in comparison of them cannot looke to haue our prayers so effectuall with God I answer first that Iames takes away this obiection and feare of acceptance with God for hee saith that Eliah was a man subiect to the like passions as wee are yet hee prayed and was heard
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