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
Ruths Recompence OR A COMMENTARIE VPON THE BOOKE OF RVTH WHEREIN IS SHEWED HER HAPPY CALLING OVT OF HER OWNE Country and People into the fellowship and society of the Lords Inheritance HER VERTVOVS LIFE AND holy Carriage amongst them AND THEN HER REWARD IN GODS mercy being by an honourable Marriage made a Mother in Israel Deliuered in seuerall Sermons the briefe summe whereof is now published for the benefit of the Church of God By Richard Bernard Preacher of Gods Word at Batcombe in Sommerset-shire LONDON Printed by Felix Kyngston and are to be sold by Simon Waterson 1628. TO THE RIGHT HONOVRABLE AND VERY VERTVOVS LADY the Lady FRANCIS Countesse of Warwick Dowager the increase of all sauing Graces and the fruition of that eternall blisse with the Saints in glory is heartily wished Right Honourable Lady THough a Woman was the Mother of all mans miserie yet of a Woman came saluation to bring vs out of that estate vnto Grace and Glory and for womens comfort God of his mercy hath beene pleased to make their Sexe renowned in many examples To some he hath giuen supernaturall knowledge by enduing them with the Spirit of Prophecie as Miriam Deborah Huldah aâ—â— Annah Vpon other some he hath bestowâ—d singular wisedome as vpon the woman of â—ekoah and hâ—w se woman of Abel in Bethmaacah Rare was the faith of many as the faith of Sarah of Rahab of the widdow of Sarepta and of the Canaanitish woman who haue put on better resolutions and greater courage for the Church in the time of perill then some men haue done Did not Deborah encourage Barak to the warres aduenturing her selfe with him when otherwise he without her was afraid to go Did not Iael the wife of Heber kill the great Captaine and Generall Sisera And who more resolued to icopard her life for Gods people then beautifull Ester with her If I perish I perish Haue there not been of them famous in many other things For attention to the Word as the Virgin Marie and Lydia For going farre for knowledge as the Queene of Sheba to heare the wisedome of Salomon For workes of charitie as Dorcas For workes of piety helping forward the building of the Exod. 35. 21 22 29. Tabernacle as were many women For feruency in prayer as Hannah For daily deuotion in fasting and prayer as Anna. For entertainement of Gods Messengers as the Shunamite as Lydia and one Mary For the feare of God as the Mid wiues of Rom. 16. 6. Egypt For courtesie to a meere stranger as Rebecca For humilitie and patience as old Naomi Who can out-strip Ruth in loue Are there not recorded not meane ones onely but also honourable personages for Religion and Grace as wee may reade in the Acts 17. 4 12. Will a Dionysius become a beleeuer in an Vniuersitie from among the Athenians You shall finde a Damaris to second him In what haue men been renowned wherein some women according yea and beyond the nature of their Sex haue not been remarkable in Wisedome Faith Charitie loue of the Word loue to Gods Messengers feruent affection and desire of heauenly things If men haue suffered imprisonment cruell persecution and Bands for Christ were women behind No verily Acts 8. 3. 9. 2. Nay haue they not in somewhat excelled men sometimes Who entertained Christ so much and so often as Martha and Mary Who are noted to contribute to Christs necessities but women Luk. 8. 3. Who sauing Iohn the Apostle followed Christ to his Crosse lamenting and weeping but women Who of Luke 24. 24. all the ordinary followers of Christ obserued where Christ was buried but women Who first went to his Mark 16. 1 2. Sepulcher with sweet spices to anoint Christs body but women We may reade of a Congregation of women Acts 16. 13. to whom Saint Paul preached being gathered together to the accustomed place of prayer as more forward as it may seeme at that time then men It would be tedious to repeate by name all the notable women in the holy Scriptures and their excellent graces yet can I not let passe Priscilla her knowledge with her husband A quila in the ministerie of the Gospell able to teach an eloquent A pollos nor Loys and Eunice Trayners vp of the famous Euangelist Timothie in the holy Scriptures nor Persis which Phil. 4. 3. laboured much in the Lord as many other women did Not to stand vpon more instances one thing for their more worthy praises is to be obserued and not to bee forgotten I haue read of men well esteemed of to haue been Apostates as Demas Alexander Phyletus and others but of neuer a woman by name once reckoned among the Saints in all the new Testament this is singular glorie But the Lord hath not thought it enough to honor women thus by endowing them with excellent gifts and by their praise-worthy works but also hee hath graced them otherwise To whom did Christ first manifest himself after his resurrection but vnto women Of what act did euer Christ so speake to make it perpetually famous as that of the woman that powred vpon Mat. 26. 7 17. him an Alabaster box of oyntment promising that wheresoeuer the Gospell should bee preached in the whole world there should her worke bee remembred Hath not also the Lord directed his Penmen and by name his beloued Apostle to write an Epistle vnto an Elect Lady And are there not whole books of Scripture dedicated to their names as this of Ruth and the other of Ester for an eternall remembrance of them I hope Right Honourable Lady therefore that I may bee bold to present your Honour with this my Commentary vpon Ruth which you may challenge of right before all others for your bountifull and liberall contribution towards my maintenance in the Vniuersitie of Cambridge by the which I am now that I am and for which as also for your Honours euer-continuing fauours to mee and mine I remaine euerlastingly a debtor Accept therefore I humbly beseech your Honour this my best testimonie of all dutifull seruices and of the acknowledgement of my most thankfull remembrance of the same And my hearty and daily prayer is that the Lord would blesse your Honor that as both you haue intended and also begun good works so you may goe on with encrease therein to the end it beeing the greatest honour before God and men to bee great and rich in good works for which you shall haue for the present many peoples prayers for the time to come of mindfull posterities also great praises and with all in heauen which is the best of all reward with God who euer preserue your Honour in all happy peace and prosperitie Your Honours euer bounden to be commanded Richard Bernard Batcombe March 22. RVTHS Recompence OR A COMMENTARIE VPON THE BOOKE OF RVTH THe booke of RVTH This is the title of this part of Scripture and hereby is shewed of whom it chiefly intreateth euen of Ruth
would be content to marry with them which is a commendation to them that would thus welcome such as came among them for succour It is a matter praise-worthy to be harbersome to strangers for this were the Barbarians commended Act. 28. 2 7 10. who receiued the Apostle and the rest into their houses made them fires because of the cold and raine in Winter courteously lodged them and when they departed being such as had suffered shipwracke and were thereby in want those Barbarians helped them with necessaries This was humanity and mercy For this Abraham and Lot and Iob are commended and this goodnesse wee must learne to practise for so are wee exhorted Heb. 13. 2 and these former examples lead vs to it This qutie is to be done not onely to our kindred to our friends to our knowne countreymen but to strangers Heb. 13. 2. yea and to our enemies in their neede 2. Kings 6. 23. Romanes 12. 20. Vers 3. And Elimelech Naomies husband dyed and shee was left and her two sonnes THis telleth vs of the heauie crosse which befell Naomi which was in the death of her husband and that as it may seeme very shortly after they were come into Moab before the sonnes did marry so she was left a widdow with two fatherlesse children to take care for them in a strange countrey This verse is a narration of an euent what it was and vpon whom it fell to the great heauinesse of Naomi the euent was death and here is shewed whom it tooke and whom it left And Elimelech dyed His age is not reckoned he could not bee very old if wee may gasse his yeeres by his sonnes marrying so young women after his death yet he dyeth yea and there also wither he went for food to preserue life He went first from Israel the Land of the liuing and led them thence and so he now goeth out of the world before them from whence note I. That death is the end of all and it spareth none Iosh 23. 14. Iob 21. 33. Eccles 7. 2. and 6. 6. 1. Cor. 15. 51. Heb. 9. 27. for all haue sinned Rom. 5. and death is the reward of sinne Rom. 6. And therefore let all prepare to die II. That a full supplie of bodily wants cannot preuent death The man must die in Moab where was food enough the rich Glutton must die also and the Rich man with his barne full for the sentence of death is irreuocable and mans life dependeth not vpon the outward meanes of life for then the rich and mighty would neuer die Let not men in their abundance thinke to escape death let them therefore not set their hearts on their wealth for they must leaue it It is follie to trust in riches for they cannot deliuer from death either ordinary or extraordinary lingering or suddaine naturall or violent as examples and experience it selfe teacheth III. That where men think to preserue life there they may lose it as Elimelech doth here fleeing from the famine in Israel yet dyed where plenty was in Moab for no place is free from death and when the appointed time is come man cannot passe it Iob 14. 5. we cannot thinke therefore our selues safe any where from death nay many times where we may think our selues secure there death may take vs away Naomies husband It is not said her husband which might well haue beene spoken by way of relation to her without her name because shee was named before and no other woman but this woman was a very vertuous woman and this was a great crosse to her and therefore both to expresse her excellency and her begun misery it is said Naomies husband dyed the husband of so rare a wife died Note hence I. That it is a grace for some to be called the husbands of some women their name is a grace to them if they be vertuous for such a one is a crowne to her husband Pro. 12. 4. Now a crowne is high glory to a man and her husband is knowne in the gates Pro. 31. 23. Such wiues are to bee made much of as rare Birdes for too many may sit downe with shame and blush to bee named the husbands of some wiues Foolish though faire faire but perhaps filthy rich but withal retchlesse wiues but without gouernement husbands named the head but they must bee masters sometime painefull but Peacok-like proud often more mad or fullen sad than merrie if merrie it keepes not in with modesty if she speake it is lowd often heard farther then seene and yet oftener seene by a quiet husband then well liked of In a word a wicked foolish woman is shame to his person and rottennesse to his bones Pro. 12. 4. II. That grace in one preuents not death in another Naomies husband must die so Abrahams wife also Iacob must bid his Rachel adieu and Ezech. 24. 16. Ezechiel the desire of eyes for no mans grace can free himselfe much lesse another from death Psal 49. 7 9. and married persons are not appointed the same length of daies No we come not together and wee goe not together Let none hope for life by the grace of another let the neerest and dearest looke to part by death Ruth loued Naomi most dearely and saith that nothing should separate them but onely death verse 17. because shee knew that that must needes be yelded vnto III. That it is a great crosse for a woman to lose a good husband This is implied as I said in naming her by name for in him the wife loseth her head her guide her stay and comfort if hee be a vertuous man and a good husband I neede not intreat good and louing wiues to mourne for such sure enough they haue cause and wiues cannot but mourne except they conceit a new comfort very quickly as some doe for feare the old griefe should lye too long at the heart for him that is dead and cannot be recalled so with them the liuing is better to be liked of than the dead for they know their husbands would perhaps haue so dealt with them And shee was left and her two sonnes Death seazed onely vpon Elimelech and left Naomi and also her sonnes that she might not be vtterly comfortlesse in a strange countrey From this may we note these two things I. That albeit death is due to all in as much as all haue sinned yet it seazeth not vpon all at once but one dyeth now and another hereafter as we see in all ages which cōmeth not to passe for any good in one more than in another but God will haue mankind vpon earth till the last day hee forbeareth some and repriueth them for their amendment for the lengthning of life is for our further repentance if wee bee the Lords or for the greater condemnation of such as shall perish For this mercy God is to bee praised for we deserue death and it might seaze vpon euery one at once and take vs away because wee are borne
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
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
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
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
in sinne brought vp therein and none so free euer but in his highest pitch of well-doing he may be tainted of sinne 1. Ioh. 1. II. That the Lord in afflicting his children sweeteneth the same with some comforts he wholly leaueth not them without some taste of his mercy and goodnesse as we may see in his dealing with Naomi he tooke away her husband and left two sonnes and after tooke them away but gaue her an excellent daughter in Law Elisha had an 2. King 6. 10. earthly power comming against him but he then saw a great help from heauen It was a bitter affliction for Ioseph to be sold of his brethren but it was sweetened with Potiphars fauour This at length imprisoned him vniusty but the Lord gaue him fauour in the eyes of the Keeper of the Prison to sugar this bitter pill with And this the Lord doth in mercy that his children might not be ouerwhelmed with griefe and swallowed vp of sorrow therefore by one meanes he casts them downe but by another sustaineth them Let not therefore men which feare God bee ouer-sad when afflictions come God will lay no more then they can beare he layeth on them a burthen but he putteth vnder his hand If wee looke vpon the affliction let vs also consider what cause of comfort wee haue marke when for what how long or short what it is allayed with that we bee not wholy cast downe Vers 4. And they tooke them wiues of the women of Moab the name of the one was Orpha and the name of the other Ruth and they dwelled there about tenne yeeres THis sheweth what course the sonnes tooke after their fathers death they returned not home this crosse brought them not to thinke of leauing that idolatrous Countrey but they setled themselues to marry there so as this verse telleth vs of two things the first is of a marriage and herein who they were the men Elimelechs sonnes the women who are set out by their Countrey then by their names the second is of their abode in Moab and time how long Note before I come to the words that euery crosse bringeth not men home againe their fathers death made them not resolue to goe backe vnto Gods people againe Lot was taken prisoner yet would he still abide in Sodom after his deliuerance Iehosaphats danger with Achab made him not wholy to forsake that house but he must haue more afflictions and the Prophet openly to rebuke him And this commeth for want of waighing the true cause of afflictions when they happen or desire to please other or the loue of this world or some such corruption of our heart To bewaile this our peruerse nature not easily reformed a great affliction must worke on Manasses great distresse must presse the prodigall sonne before they will come to themselues and turne to the Lord yea some are worse for afflictions as may be seene in Achaz 2. Chron. 28. 22. in Amon Chap. 33. 23. in the Antichristians Reue. 16. 11. and in the Iewes Ier. 5. 3. And they tooke them This may seeme an act of their owne as that of Lamech Genesis 4. 19. and that of the sonnes of God 6. 2. and not their mothers deed as is said of Hagar Gene. 21. 21. If they did this with her consent it was as godly children should doe to marry with consent of parents For parents haue authoritie in this case 1. Cor. 7. children owe this honour to them Examples of the godly as in Isaac and Iacob and Samson moue to it and the contrary is found fault with Gen. 6. 2. and in Esau our lawes require it godly men and learned Diuines so teach out of the Word Let children therefore herein take aduice of their parents they shall thriue the better if they doe well their parents will reioyce if otherwise then children may more boldly seeke to parents for comfort and expect helpe at their hands Wiues So women be called when they be marryed vnto men or betrothed It is as if it had beene said They tooke yong women for wiues to liue in Gods ordinance and not for wantons to liue in vncleannesse Though they were not in Israel yet they let not loose the vnbrideled lust of nature but vsed marriage the ordinance of God So men are to take women as wiues to liue together in Gods holy ordinance as the godly haue euer made conscience to doe and not to liue as bruite beasts to defile themselues as Hamor did Dinah and Zimri did Cozbi in the sinne of fornication From this must we flie as the Apostle exhorteth and from other degrees of vncleannesse as adulterie which God seuerly punished 2. Sam. 22. 10. Iob 31. 9 11. so incest Gen. 19. 36. 1 Cor. 5. 1. 2. Sam. 13. 14. and other vnnaturall pollutions not to be named Rom. 1. which God giueth reprobate mindes ouer vnto Of the women of Moab With these they were not to marry Deut. 7. 3. and 23. 3. Esdras 9. 1 2. Neh. 13. 23 25 26. Young persons in their choyce soone erre if they suffer lust to rule and follow not the Law of God Gen. 6. 2. Herein wise Salomon was ouertaken Neh. 13. 26. 1. King 11. 1. Therefore men are to bridle appetite and lust and let the Lord rule them Religion and reason guide them herein The children of God are not to marry with the daughters of men it is condemned Gen. 6. 2. the contrary commanded Deut. 7. 3 4. See there the reason and equity therof euer such marriages are not made in the Lord as they ought 1. Cor. 7. 36 and God hath punished such matches see in Salomon 1. King 11. and in Iehosaphat in marrying his sonne to Athaliah 2. Chro. 21. 6. If Rahab bee a beleeuer Salomon may take her to wife so Boaz may marry Ruth and if there were none other to match with in the world Abraham may take one out of another countrey for Isaac and Iacob may marry Labans daughter but there is no such want but that the sonnes of Abraham may match with the daughters of Abraham now The name of the one was Orpha and the name of the other Ruth This was the wife of Mahlon Cha. 4. 10. the elder brother and Orpha the wife of Chilion the younger whether sisters or no or of what parents these came is not mentioned These Heathen people refused not in those daies to match with strangers Iethro giueth his daughter to Moses which must be for his vertue and not for his wealth for hee had none hee was brought vp like a Prince but he humbled himselfe to keepe Sheepe and so obtained his wife Mens manhood vertues and painefulnesse in those dayes got them wiues Caleb will marry his daughter for the mans vertue sake and valorous spirit Saul will pretend as much towards Dauid but that was pretended in policy not in truth Laban the worldling will marry his daughters for the world and sell them for gaine but a godly man preferreth
grace before goods and wisedome before the world though where grace is if goods may come with it it is a blessing and the better to be liked of for helpe to vphold the burthen of marriage And they dwelt there about tenne yeeres Whether this time beginneth at their first cōming or after this marriage is not certaine but it is ten yeeres before Naomi heares of the Lords visiting of Israel with plenty It is a long time for a godly woman to bee kept from Gods people and publike seruice of his name Dauid lamented it much Psal 120. 5. and desired the presence of God and his Tabernacle Psal 84. 1 4. In Moab was corporall plenty but not spirituall for the one the other was neglected Such is our corruption a comon sinne now I wish it had not taken possession of the best But besides this we may further note how a heauy calamity may long rest vpon Gods people we may reade of a famine three yeres and a halfe in Achabs daies three yeeres in Dauids time 2. Sam. 21. 1. 1. King 17. 1. Luke 4. 25. and seuen yeeres at another time 2. King 1. and here also for a great many of yeeres And this commeth through mens obstinacie in sinne and for that such things are not reformed as God commandeth or for that some euils are not punished as they ought to bee as for innocent blood-shed 1. Sam. 21. 1. for open idolatrie and murthering of the Saints as in Achabs dayes We are in such continuing iudgements to looke to our waies and bewaile our sinnes also seeing thus Gods hand against his people so long wee may learne patience in the yeres of scarcity and blesse God that neuer thus afflicted vs in any of our remembrances for such a famine would in these Northerne parts be most intolerable farre more vnsufferable than in hot countreyes where people could humble themselues with fasting many dayes together Verse 5. And Mahlon and Chilion dyed also both of them and the woman was left of her two sonnes and of her husband THis verse sheweth a further griefe which befell good Naomi which was the death of both her sonnes and so to be left a heauie soule in solitarinesse in a strange countrey where she could haue no spirituall comfort and where now she had lost her chiefest corporall comfort And Mahlon and Chilion dyed also both of them These inioyed their yong wiues for some space and had time to haue returned home to the Lords people but they for bodily maintenance new friends gotten by their marriages would not the Lord therefore tooke them away in this strange Land Many things may be noted I. That the Lord gaue them time to marry and to enioy their marriage for some space though they made no better vse of their fathers death thus good and patient is God vnto men for their bettering if it would be for which praise him II. That when God hath proued men in patience and they will not make right vse thereof then will he take them away for he will not alwaies striue in mercie here the abusers of Gods goodnesse may learne to take heed III. That God can and will cut off sometime yong men in the flowre of their youth Thus he tooke away Nadab and Abihu Hophni and Phinees Amnon Absalom two gallant yong Princes so here these two though some by violent death and other by naturall death And this is sometime a punishment for sinne Psalme 55. 23. 1. Sa. 2. 31. but not euer for God in mercie will take some from the euils of the world as he did Iosias Let none because of youth put farre off the day of death Death respecteth no age no strength no beauty Remember thy Creatour in the dayes of thy youth Ecclesiastes 12. 1. Thy owne sinne may cut thee off in youth as it did Absalom and so the rest or thy fathers sinne as Dauids child was taken away 2. Sam. 12. 14. and the tenne 1. King 11. 12. and 21. 6. Tribes from Rehoboam and the sonnes of Saul And the woman was left of her two sons her husband This is added to aggrauate the affliction of Naomi and doth teach that neither few nor light afflictions sometime befall the godly Naomi lost her husband then not one but both her sonnes and left their widowes without children so as Naomi had none of his bloud remaining in Moab And as shee was thus afflicted so was Dauid who had proud and scornefull brethren a bloudily-minded father in law a mocking Michal to his wife lewd and vnnaturall children besides many other great trialls What shall I speake of Iobs trialls Ieremies troubles and Pauls persecutions Yet God thus suffers his to be tried to make them know themselues to shew them their graces and their imperfections which in affliction they will manifest to weane them from the world to the loue of a better life to whip them from their sinnes and to make our vile natures tame to submit to his yoke Let vs looke therefore for them let vs be contented and patient vnder them and consider the troubles of others of old and in the primitiue Church and of later times Let vs not thinke our condition the worse before God but rather the better if instruction be with correction for God loueth vs then It is a fault to murmure at him it is an error to thinke our estate to be euill before God because of sundry and great crosses for many are the afflictions of the righteous he saith not of the wicked yet then righteous when they be afflicted this is comfort against despaire Note againe that he saith the woman was left he saith not now Naomi as before after to expresse her deiected condition for a widow poore alone without friends and in a strange country is in an afflicted estate contemptible it is the not Naomi but the woman in distresse and miserie And lastly obserue that when death calleth friends must part and one leaue another husbands their wiues children their parents parents their children as here no band of loue can keepe them then together death must be welcome and vnto dearest friends we must bid farewell Verse 6. Then she arose with her daughters in law that shee might returne from the Countrey of Moab for shee had heard in the Countrey of Moab how that the Lord had visited his people in giuing them bread HEre is at the length the returne of Naomi with whom from whence and the reason drawing her minde homeward Then shee arose Shee had long abode in Moab now after such crosses shee ariseth to goe thence vnto the Church and people of God when the Lord thus afflicted her when shee saw her selfe destitute of her husband and children and had none to goe vnto and to conuerse with but Idolaters the Moabites then she arose to leaue those coasts Note how affliction shall follow affliction to bring home such as be the Lords if one crosse will not
and they said Is this Naomi IN the sixth verse they tooke their iourney and after stood parleying by the way now they goe forward till they came to the end thereof so as here is shewed how long they did iourney and whither and then what was the euent when they came there So they two went vntill they came to Bethlehem When Naomi had tried her she tooke her to her and so shee poore woman returneth into her Countrey left of all except this one shee was forsaken but not of all one goeth with her and they two poore women goe together and left not off till they did come vnto Bethlehem Whence obserue I. That they are to bee admitted into our fellowship whom wee find to be constant in a good course and true louers of goodnesse whatsoeuer they were before Naomi thus admits of Ruth no doubt with great comfort Thus Paul alloweth of Marke 2. Tim. 4. 11. though before hee had refused him Act. 15. 38. and willeth others to entertaine him Col. 4. 10 11. For thus Gods Angels deale with vs they will account vs their fellow-seruants whē we turne to God though before we were neuer so lewd yea they will reioyce ouer vs and will louingly attend vs let vs then admit of such as God also himselfe doth accept of vs. II. That God leaueth not his in distresse or altogether comfortlesse Naomi went out with husband and children and lost them shee returneth not alone but God sent her one to accompany her and to comfort her And where mans company to helpe and comfort faileth there God will send his Angels as with Iacob in his trauell to Mesopotamia and with the three children in the Fornace Yea God will stand by Paul when all men forsake him 2. Tim. 4. because hee knoweth our frailty and weakenesse and therefore will not leaue his altogether comfortlesse that their faith should not faile which to thinke vpon is not a small comfort vnto Gods people in their affliction and troubles III. That a true resolution will shew it selfe in a full execution Shee resolued to goe with Naomi and so shee did till shee came to Bethlehem Iacob vowed and so resolued in his returne from Mesopotamia to build an Altar to God at Bethel and so he did Gen. 18 and 35. Yet this is so to be vnderstood if forcible impediments hinder not as we may see in Pauls will to goe to the Thessalonians which yet he did not then because Satan hindred him 1. Thes 2. 18. By this may we learne to know the difference betweene solid resolutions and suddaine flashes raw and vndigested purposes betweene true resolutions and such as be made in shew but in substance proue nothing so neuer seene in the effects IV. In this their trauell to Canaan and therein to Bethlehem note three things their vnity feruencie and constancie they went together louingly they ceased not to goe on they did not linger they tooke no by-paths neither forgate they whither they were going till they came vnto Bethlehem in Canaan As these thus went to Canaan so should we vnto the spirituall Canaan and heauenly Bethlehem we must goe in vnity 1. Cor. 1. 10. and be of one heart Act. 1. 14. and 2. 1 46. and 4. 24. in a godly feruency Rom. 12. 11. Tit. 2. 14. Ezech. 3. 14. as Eliah Nehemiah the Angel of Ephesus Reuel 2. 1 2. and as our Sauiour whom the zeale of Gods house had eaten vp And we must goe in a constant Spirit and not be weary of well-doing Gal. 6. for he that continueth to the end shall be saued To conclude the obseruations from these words note how Bethlehem the house of bread yea Canaan a land flowing with milke and hony and no lacke in it Deut. 7. 8 9. and 11. 9 11 12. and 27. 3. was made so barren as Naomi was faine to goe into Moab for reliefe and yet now is made fruitfull againe answerable to the name Whence see how the Lord can make a fruitfull land barren Psal 107. 33 34. for the sinnes of the people and againe can turne barrennesse into plenty of his mercy and goodnesse Psal 107. 35 36. Therefore to haue the continuance of Gods mercies take heede of sin when we enioy them prayse him for them when we be in scarcitie seeke to him because God can helpe Psal 65. 10 11 12. and he hath promised to giue a blessing Esay 41. 17 18. 2. Chron. 7. 14. and beware of murmuring in want 1. Cor. 10. remember there the iudgement yet is this a common thing amongst vs now a dayes vpon any vnseasonable weather or worldly crosses to repine which yet easeth vs nothing but doth the more prouoke God to punish vs. And it came to passe when they were come to Bethlehem These words are a repetition of the former words immediately before Thus plainely speaketh the Holy Ghost declaring the matter not in curiousnesse of speech but in euidence of the truth That all the city was moued about them That is All the Inhabitants of the City A figuratiue speech as in Mat. 2. 3. There was a generall comming together to see them Such a mouing is sometime for feare Mat. 2. 3. sometime for ioy 1. King 1. 45. Mat. 21. 10. and of a wonderment Act. 2. 6. All this noteth that Naomi was not an obscure person before but a woman of fame before shee went and therefore was this obseruation of her returne when shee now was come to Bethlehem By which we may vnderstand that the more renowned any be in prosperity the more remarkeable are they in a downefall and in aduersity This experience sheweth to be true among our selues by very late instances for the eminency of such in prosperity haue the eyes of many vpon them friends enemies equals one sort lookes on with loue another with hatred the last with enuie and disdaine and as they be affected in a mans dayes of prosperity so will they speake and shew fully themselues in aduersity This should make such as be set out so to the view of men to behaue themselues wisely in euery estate seeing they be so obseruable Is this Naomi There be three opinions of this and it may be that the company being mixt and of all sorts they might speake the same words but with differing minds Some thinke the words spoken in contempt Is this Naomi Shee that was so faire and full is shee now brought downe If this may stand we see that pouerty bringeth contempt euen vpon the best So was Iob contemned by base fellowes Chap. 30. 1 11. So was Dauid of Nabal of Shemei yea our Sauiour vpon the crosse Salomon speaketh of the poore as subiect to scorne and contempt Prou. 17. 5. and 19. 4. which commeth through the want of heauenly wisedome Prou. 11. 12. the want of Gods feare Iob 6. 14. and because men in prosperity are proud and doe sinisterly interpret of such as be in aduersity Doth aduersity bring contempt Then let
those sinnes which made the Lord to haue a controuersie with the Inhabitants of the Osea 4. 2. land in the dayes of Osea and the lyer shall be cast Reu. 21. 8. into euerlasting destruction There are such as seeme to make conscience of common lying but yet will slip in the tongue now and then as First to flatter others so did the foure hundred false prophets lye to Ahab so did Doeg to Saul Secondly they that vtter an vntruth to doe another a pleasure which is called an officious lye as the Midwiues in Egypt did and Michol when shee preserued Dauid but we may not doe euill that good may come thereof we may not lye for God Iob 13. 7 10. himselfe Thirdly they that by lying make others merry In all the Scripture I find not an example hereof It may be though many then were wicked yet it seemeth not one was so lewd as to abuse his tongue with lying to make others sport it is wickednesse to make a sport of sinne Fourthly they that lye for gaine now and then like Gehezi or as Ananias and Saphira whom the Lord fearefully punished and yet it is too common for men now to lye for gaine it is almost a marke of a tradesman Fiftly such as lye of ill-will maliciously and of enuie as Haman against the Iewes Scribes and Pharises against Christ and Potiphars wife against Ioseph Hence arise slander and backebiting which Christians must carefully auoid and not onely the hatefull kinds of lying but the other also and euery vntrue speaking in any degree and to doe this Speake euer with vnderstanding deliberately without hasty passion without by-respects also auoid leuity and beware of too many words Verse 8. Then said Boaz vnto Ruth Hearest thou not my daughter Goe not to gleane in another field neither goe from hence but abide here fast by my maidens BOaz hauing heard of his seruant who she was and then also taking notice of her from that which he also before had heard of her as it appeareth in verse 11. he now turneth his speech vnto her Wherenote who to whom how he speaketh and what euen words of loue and kindnesse forbidding her to goe any whither else but to abide by his maidens Then said Boaz vnto Ruth This noble rich man sheweth great kindnesse vnto the poore woman and stranger when he knew what shee was he vouchsafed to speake to her and to comfort her in her poore estate The rich and the mightie are to shew themselues respectiue to the poore which be godly though strangers when they be rightly informed of them as Boaz sheweth himselfe to Ruth here It is a signe that they are godly which loue godlinesse in others especially the poore themselues being rich It greatly comforteth the afflicted spirit and lifteth vp the heart of such poore and doth in some sort strengthen them in their well-doing Those rich men doe not well then who doe in their high esteeme of themselues despise the poore and hold them very dissemblers in their profession supposing without charity that the poore cannot be religious when yet of the poore for the most part God chuseth his Iam. 2. people Hearest thou not my daughter Thus louingly he speaketh vnto her And wee find in Scripture that two sorts of persons thus spoke vnto others the elder vnto the yonger as Eli to Samuel Boaz here to Ruth and men of authoritie to inferiours So spake Iosua vnto Achan and Ioab Ios 7. 2. Sam. 18. 22. vnto Ahimaaz From this courteous speech of Boaz both as an old man and also indeed as a man of authoritie as appeareth in verse 1. and Chap. 4. 1. we learne I. That an humble and mercifull man speaketh kindly where he wisheth well as also Ioseph did to his brethren Ionathan to Dauid in distresse and Iob to the poore Humility is not high-minded Iob 31. 18. and mercy is compassionate loue cannot bee rough-hewed and therefore such as haue these graces will be courteous and cannot but vse good tearmes especially to the poore and needie Which condemneth those as void of humility mercy and loue which are like churlish Nabals and not like blessed Boaz vnto the honest and painefull poore II. That the ancient in yeeres and men in authority are to behaue themselues as Fathers vnto others for so are they called 1. Sam. 3. 6. Ios 7. 19. 1. Sam. 24. 11. 2. King 5. 12. and this must be in instruction and good example and the Magistrate in correcting not with rigour but as a father with mercy and compassion punishing the sinne but louing the person as a father doth It is a soule fault for the gray-headed to be more child-like then father-like and for a Magistrate to shew rather crueltie then compassion It were good for such to remember That they are as Fathers That the world is vnstable That their turne may come to stand in need of mercy and they should think that God made the one as well as the other This made Iob to carry himselfe gently and Iob 31. 15. humbly towards his inferiours And here let such as be in authoritie be reuerenced and loued as fathers and beware that the ancient in yeeres be not despised but rather doe them honour Leuit. 19. 32. for old age is a Crowne of glory Prou. 16. 31. when it is found in the way of righteousnesse Let the children deuoured which mocked the old Prophet Elisha be a warning to all such to take heed and remember Corah his rebellion against authority and how the Lord punished it Goe not to gleane in another field neither goe from hence but abide here fast by my maidens In haruest all worke that can men and women are here sent into the field continued working It is the time of reaping and carrying in Gods blessings giuen and therefore may none be idle To come to the matter betweene Boaz and Ruth we see how before he in a louing tearme spake to her here he expresseth his loue in deeds both in these and the words following in the next verse Note That the goodnesse of a mercifull good man stands not onely in louing tearmes nor in faire words without good deeds both words and deeds are necessary to comfort the afflicted with both which Boaz declareth his loue to Ruth he alloweth her to gleane amongst the sheaues he warneth her not to goe any whither else he willeth her to keepe with his maidens and to follow his Reapers to eate victuals with them Thus let men shew 1. Ioh. 3. 18. mercy in word and deed we may not doe well and speake vncomfortably neither may we giue good words and neglect good deeds as some in Saint Iames time did and too many now doe Iam. 2. Another thing may we hence note That women are to keepe with women this is Boaz aduice to her and it is most fit for sexe for safety for preseruation of chastitie and a note of woman-like modestie