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
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
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
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
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
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
them and nursed by them also for that mothers are more tender-harted towards them and most familiar with them therefore here is their mothers house named though afterward Ruths father Chap. 2. 11. And yet some childreÌ„ we see ready enough to despise their mothers which is contrary to nature contrary to the commandement Exod. 20. Prou. 1. 8. Yea it is great ingratitude to requite so the great paines in conception in bearing in nursing which a child can neuer recompence and therefore a curse is pronounced against such children Deut. 27. 16. Pro. 20. 20. and of this the Prophet Ezekiel complaineth Chap. 22. 7. II. That poore widowes are to be maintained of their able parents when they be left alone and cannot maintaine themselues Leuit. 22. 13. 1 Tim. 5. 16. The law of nature and we see the Law of God leadeth thereto and Naomi knew not whither else to send them And whither should children goe but vnto their parents If this be so then let parents see to the well matching of their children to preuent their pouertie if it may be and a second charge of them Let children be then ruled of their parents in taking marriage vpon them seeing parents are to be troubled againe with them if need require Yea and let husbands haue care when they haue receiued their wiues portions so to husband the same that they may leaue them to liue after them and not to be againe chargeable to their friends The Lord deale kindly with you Her prayer for them which was her best recompence for their loue being now poore and not otherwise able to requite them their kindnesse Note hence I. That it is a duety to pray for those which doe either vs or ours good So doth Naomi here so Boaz for Ruth Chap. 2. 12. Dauid for Abigails good counsell 1. Sam. 25. 33. and Saul for Dauids sparing his life 1. Sam. 24. 19. And this duety let vs performe as Christ in the forme of Prayer hath taught vs Mat. 6. and not pray onely for our selues as worldlings doe nor to thinke a fauour done is requited with I thanke you onely and that prayer for a blessing vpon them is not required especially if they be superiours and yet we see here the practice of superiours to inferiours II. That at parting friends are to pray one for another as we may see the practice of it in Isaac Gen. 28. 1 3. Laban Gen. 31. 55. Iacob Gen. 43. 14. and in Paul Act. 20. 36. It is very Christian like an argument of loue and desire of their owne welfare which cannot be without Gods protection put this therefore into practice True it is that men now doe it but it is not with that reuerence nor expressed with that earnest desire as is meet and befitting in such a case III. That the godly are perswaded that the Lord is a mercifull Rewarder of the dueties of loue which one doth towards another This Naomi her prayer to God for them here teacheth for the godly know that the Lord hath commanded such dueties and what he commandeth to be done that will hee reward in the doer And hereof let vs bee well perswaded this wil make vs do our duties cheerefully though men requite not our paines because God will By this reason Saint Paul encourageth seruants to their duties and to doe what they ought heartily Col. 3. 24. IV. That children should so well deserue of parents yea though but parents in law as they may bee moued heartily to pray for them as Naomi doth in this place A good carriage is a duty towards all then much more to parents and the prayers of parents is a meanes to put a blessing vpon their children But some children are so farre from doing their duties to their parents to procure a blessing as they with Cham deserue a curse such a one was rebellious Absalom bloody Cain such a one was Ruben Simeon and Leui whom the Lord punished V. That God will not onely barely reward but so deale with vs as wee deale with others This Naomi begges for this the Lord in mercy will doe Mat. 7. 2. for our incouragement to well doing he will reward vs according to our works This should stirre vs vp to doe our duties vnto our brethren knowing that as we doe we shall be done vnto As yee haue dealt with the dead and with mee Here Naomi acknowledgeth their louing obedience and good carriage towards their husbands when they were aliue and now to her they being dead and this maketh her to pray thus for them Note here first that daughters of a bad race may prooue good wiues and good children in law sometime as these daughters of Idolaters did when God restraineth nature and giueth grace withall For many times there are trâ—ctable and gentle natures where Religion is not grafted these by good instruction and Gods blessing may proue excellent wiues Children therefore are not euer to bee censured according to their parents though it is dangerous to graft in a bad stocke for an hundred to one but a Michol will make a Dauid know that shee is a Sauls daughter But here women Christians are taught to shew themselues good wiues and children or else these daughters of the Heathen will condemne them whom Naomi commendeth for good wiues Now to bee a good wife a woman must know her duty and be very desirous to doe it which stands in loue vnfeigned in feare to offend Ephe. 5. 22. Col. 3. 18. 1. Pet. 3. in cheerefull obedience in meekenesse of spirit and in sympathizing with her husband in prosperity and aduersity But where is the woman where is this Sarah this Rebeccah Shee will answer perhaps Where there is an Abraham and an Isaac for a good husband will make a good wife a good Iohn a good Ioane the body will obey where the head knoweth how to rule well II. That good and truely louing wiues loue their husbands parents for their husbands sake as these did Naomi For the wife and husband are one and should be of one heart and the one loue vvhere the other liketh and a good vvife striueth to please and content her husband in shevving loue to his friends Shee vvill not bee like such levvd vviues vvomen not vvorthy to bee vviues vvhich hate their husbands kindred and brovv-beate them out of their houses Verse 9. The Lord grant you that you may find rest each of you in the house of her husband Then she kissed them and they lift vp their voice and wept NAomi her continuing in prayer for them as before in generall now in particular for a speciall blessing This verse containeth a petition an act of a valediction and the passion which is wrought The Lord grant you that you may find rest each of you in the house of her husband Shee prayeth here for their second marriage and that the same might be blessed of the Lord the chief Marriage-maker so as it might procure them rest and be
approue of their deferring off to marry but that being yong they should not refuse to marry againe when God should send them fit husbands A godly and wise mother in law like Naomi cannot onely be willing but also will perswade her children in law should marry againe For they know this liberty is graunted them of God and in their owne conscience they know it reasonable and perhaps in others of necessity Shee was not like those mothers in law which after the death of their owne children cannot endure to heare of the second marriage of their children in law whether sonnes or daughters For it grieueth me much Here is the reason giuen why she willeth them to returne and to take husbands againe euen for the griefe of her heart for that seeing them as poore widdowes as her selfe and remembring her sonnes and how little she could doe for them she heauily sustained the griefe and therefore perswaded them to take husbands againe in whom they might haue comfort Note here how the most godly sometime do take their afflictions very heauily as Naomi here so Iob Chap. 3. Ieremy Chap. 20. 9 12. which commeth through weakenesse of faith want of patience want of humility through also the strength of corruption and the aggrauating of the affliction euer looking vpon it but not weighing the will of God the necessity of the crosse and the good which might come thereby Well yet if the best may be much cast downe then let not such as be free not vnder the crosse not knowing how they can beare it censure others for their weakenesse vnder the burthen but rather take notice thereof and be a staffe of comfort vnto them helpe to beare the burthen with them and pray for their patience For your sakes Afflictions are the more grieuous for friends wrapped therein so as one cannot well helpe another Naomi was greatly afflicted but the more shee saith for her daughters miserie with her who losing her sonnes made also them poore widowes Abimelechs destruction encreased Dauids Psalme 52. 1. King 17. 20 21. sorrowes and troubles Eliah not a little grieued for the widowes sorrow with whom he soiourned Acts and Mon. pag. 77 5. a. and so was Luther for the Duke of Saxonie and the reason hereof is true loue which taketh to heart a friends affliction in their owne troubles as Dauid did Abiathars 1. Sam. 22. 22. This grace of true friendship is much to be wished for men now a dayes care not much for their friends miserie if they be in prosperity or if in aduersity with them how they themselues may get out though they leaue their friends as a pawne for themselues yea such villanie is in some men that they will purposely bring their friends into misery to doe themselues a pleasure coozen them to inrich themselues ouerthrow them to set vp themselues That the hand of the Lord. Thus she calleth her affliction the hand of the Lord because all afflictions come by the power and prouidence of God as by an hand vpon vs Iob 1. 21. and 16. 12. Lam. 1. 12 17. Amos. 3. 6. and 4. 6 7 11. 2. Chro. 15. 6. Esay 45 6 7. For afflictions come not out of the dust neither do troubles spring out of the ground Iob 5. 6. Let then all afflictions bee acknowledged to be Gods hand not as chance with the Philistims not of the Deuill witches and ill instruments If we acknowledge them with Iob from God we will goe to him humble our selues before him pray for pardon and deliuerance by him as who onely can deliuer vs yea this will make vs patient vnder the crosse this will worke some contentment and say It is the Lord let him do what seemeth him good This will make vs quiet towards the ill instruments as Dauid was towards Saul and towards Shemei This will comfort vs vnder the affliction when we know it to be Gods hand and that out of his fatherly mercy he will lay no more vpon vs then we shall be able to beare Is gone out against mee This good woman applieth the whole crosse to her selfe The godly in cōmon calamities take themselues to be especially chastised they put not off the cause to others but take it to themselues as Dauid did 1. Chr. 21. 17. 2. Sam. 24. 27. They thinke vpon their own sinnes and not on other mens misdeeds This is that which humbleth them and this is it which would humble vs which grace we must labour for Verse 14. And they lift vp their voice and wept againe and Orpha kissed her mother in law but Ruth claue vnto her HEre is the euent and effect of Naomies speech againe first ioyntly in both which was againe their passion and then distinctly shewed in contraries in Orphaes valediction and Ruth remaining still with her mother in law And they lift vp their voice and wept againe Againe their passion of teares is recorded both alike in passion of affection but farre differing in the truth of the action the best demonstration of the heart for in both was a like shew of loue in their weeping yet not the like cōstant coniunction of heart towards Naomi for the one forsooke her and the other abode and went on with her Whence we may see that all outward sorrow giueth not certaine witnesse of the soundnesse of the heart this is plaine by this example and by Sauls weeping to Dauid As this is true in men so more in women who haue teares at command Doe we not reade how the Israelites would weepe on one day and be in rebellion another Was not Ishmael in his very weeping a very deepe disembler the like neuer heard of We are not easily therefore to be perswaded of inward hearty affection from weeping and sheading of teares This deceiued the fourescore men which met Ishmael and were most of them slain by him Some can shead teares at will and all weeping doth not come from the like cause though many weepe together and in appearance haue the same reason there be that will weep for company because they see others to weepe neuer inwardly moued from the cause but most from the outward passion of the parties yet though there be a weeping not commendable as that which is counterfeit that which is vpon euery light occasion or which is vpon iust cause but in excesse yet it is sometime a matter praise-worthy when it is from a naturall affection as in Ioseph to his brethren and father from sound loue to a friend as Ionathans and Dauids weeping and when it is from a gracious heart for a mans owne sinnes as Peters weeping was or for the sinnes of others as Dauids Psal 1 19. Ieremies Chap. 13. And Iesus Christ his weeping ouer Ierusalem Luke 19. 41. Blessed are these mourners for they shall be comforted these teares are put into the Lords bottle Psal 56. 8. And such as be so doggedly hard-hearted and want naturall affection and sound loue so as neither for
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
downe our selues incouraged to haue faith and confidence in God And Ruth the Moabitesse said vnto Naomi When Ruth was come into Iudah shee and Naomi dwelt together but yet in poore estate and now time seruing to helpe themselues by labour Ruth bethinketh her selfe what to do in this case shee murmureth not against the God of Israel as his owne people the Israelites did in the wildernesse and were ready to returne into Egypt shee minded not Moab shee was not offended with Naomi her pouertie nor with the rest for not affording her plenty but shee resolueth to vse her owne labour for her helpe while the time did serue From which we may learne That honest hearts truely intertaining Religion doe not forsake it or the godly for worldly wants Ruth could not for these things be made to start backe nor Saint Paul for all his afflictions for sincere hearts loue Religion for it selfe and the godly for their vertues not for their outward estate they also doe know a reward of eternall happinesse to be in the life to come which they set before them and therefore do not take offence from the outward things of this life which they least esteeme of and looke to haue the least share in them which reproueth those that for the wants of the world bid farewell to the Word like Demasses but the Apostles for Christ forsooke all and Moses chose the poore estate of the godly to liue religiously before the Court of Pharaoh to liue viciously Let this checke also those which vpon euery want murmur against God and are ready with the rebellious company in the Wildernesse to returne into Egyptian bondage of sinne Satan for to inioy some outward worldly contentment Let me now goe to the field Though it was honest good and necessary which Ruth intended yet would shee not goe abroad without her mother in lawes leaue and good liking For godly children hold themselues bound to be at the disposing of their parents yea in all lawfull and necessary things though their pareuts also be poore because such children make conscience of the Commandement of honouring their parents Let children follow this example Ruth was but a daughter in law yet see her grace and humility which the Lord rewarded vnto her Which iustly condemneth the sawcinesse of children in law in these dayes who thinke no duety to be due to father or mother in law especially if they be poore as was Naomi here But what speake I of children in law I wish that a iust complaint might not be taken vp against such as by nature owe themselues vnto their parents Are there not Dinah-like daughters which will follow their delights till they returne home with shame Doe not many marry as their lust doth leade without any respect to their parents like the wanton sonnes before the floud I wish the Gen. 6. seed of Esaus were not among vs which vexe their parents Children will seeke to be nourished of their parents when they are yong or when they be in need But if parents haue need of them Ah how vnnaturall be they Will they like a Ruth willingly labour for them Or will they not rather despise them and get from them and labour for others A strange Masters commandement shall be obeyed when a word from poore parents will make stubborne children the more disobedient But let children know and remember the Law against a stubborne sonne Deut. 21. 18. and the curse which is threatned against such as despise Deut. 27. 16. Pro. 30. 17. their parents that they may feare and tremble and doe no more so wickedly And gleane eares of corne after him Ruth asketh not leaue to runne abroad to see others or to be seene to see the countrey to get acquaintance to goe to Wakes Reuels May-games Morrisdauncings and such heathenish vanities practised too commonly heere but not knowne among the ancient people of God No no Ruth desireth to goe to labour for her liuing and to helpe also her poore old mother in law yea shee was not ashamed to goe to gleane though shee had beene the wife of one so well descended shee scorneth not honest labour For honest minds will stoupe to base meanes in proud persons conceits so they be honest to relieue their wants in their poore estate Moses will not stand vpon his education the gifts of his mind and singular learning in all the wisedome of the Egyptians but will be content to keepe Iethroes sheep in his need so will Paul worke with his hands and make tents to maintaine himselfe though he was brought vp as a Scholler vnder learned Gamaliel The humilitie of these is to be followed as praise-worthy for their vertue and pietie herein It is no shame to labour when men are brought low whatsoeuer they be by birth as they call it and by their first education The godly neuer stood vpon these tearmes as many now doe who brag of their Gentrie and yet are not ashamed to goe a begging or hang vpon their richer kindred till they be weary of them or will runne into dishonest courses and all this forsooth because they hold labour a disgrace worke they cannot they will not but it is no shame for them to liue dishonestly and idlely contrary to nature contrary to Gods iniunction that men should labour contrary to the practice of all the godly and the example of Christ himselfe who wrought in a handie-craft as may be gathered by the words out of the Euangelist and in that it Mark 6. was said He went home was obedient vnto his parents Note further how the truly-religious will not liue idly This we may see in Ruth here in Iacob and others for they make conscience of the losse of time Let him or they whosoeuer which thinke themselues religious indeed make conscience to take paines in some calling and beware of liuing idlely What if they can say they haue outward meanes enough for themselues to liue vpon Yet they are not to liue idlely because idlenesse is a great sinne the nurse of all vice as we see in those that liue idlely they are made the deuils instruments to all villanie neither is it enough that a man can maintaine himselfe be chargeable to none but he must liue to doe good Ephe. 4. 28. to others as the Apostle teacheth Lastly obserue that gleaning as now so then Leuit. 19 9. and 23. 22. Deut. 24. 19. was a lawfull meanes for the poore to get corne for food as we may read in the Bookes of Moses And thus the Lord shewed his care for the poore and also taught the rich in the midst of Gods mercy and bounty toward them to be mindfull of the needie brethren and not to forget them The rich therefore must giue the poore leaue to gleane Leuit. 19. 9. they may not driue them out of the field neither may they gleane vp their lands themselues and so rob the poore of their
of the Philistims 1. Sam. 6. 9. once spoke if wee vnderstanding our selues in this wise there is no scruple to be made of speaking as aforesaid alwaies excepting in cleare case where the apparent hand of God is seene for thus offended the Philistines To light on a part of the field belonging vnto Boaz. God doth so gouerne mens actions as things fall out beyond expectatiō as they were to be wished See it in the successe of Abrahams seruāt sent to fetch a wife for Gen. 24. Isaac in Eliah his comming to the poore widdow of Sarepta in a most fit houre and in Sauls comming into the Caue where Dauid and his men were by which Dauid tooke occasion to cleare his innocency to Saul which otherwise could neuer haue beene so well demonstrated And this God doth as foreknovving and determining euery thing and ruling the same by the hand of his prouidence as himselfe hath determined to bring things to passe This should make vs to rely vpon Gods prouidence as Abraham did in that Gen. 24. 7. thing vvhich vvas to his seruant vncertaine and also to acknovvledge his prouidence in euery thing in a vvorke of mercy to be thankefull and in any other triall to learne patience Note again hence that God will prosperously direct the well-minded which will vse honest meanes to relieue themselues So hath he promised Psal 37. 3. for their vvay is vvell pleasing to God in such a course and case Let vs therefore depend on God and vse honest meanes to sustaine our vvants so shall vve assuredly haue experience of Gods goodnesse tovvards vs. Who was of the kindred of Elimelech These vvords are againe mentioned to shevv that it vvas the same Boaz mentioned before and also to shew why Ruth had so quickly obtained leaue to gleane there and why Boaz did so much respect her afterwards and that of a suddaine vpon so small acquaintance and to giue vs to know what a way hereby was made to further the Lords intendment in matching Boaz with this Ruth Elimelechs daughter in law and the wife once of Mahlon one of his sonnes which being dead the next kinsman was to raise vp the name of the dead and to take the widdow for his wife so that Elimelech might not want one for his inheritance amongst Gods people Verse 4. And behold Boaz came from Bethlehem and said vnto the Reapers The Lord bee with you And they answered him The Lord blesse thee GOD bringeth Ruth by his hand into Boaz field and then he by the same hand draweth Boaz to come thither while shee was there that so the one might be knowne to the other that by seeing and liking the match might bee made which God in his mercy intended for his daughter this young woman Here in this verse is Boaz going into the field to his Reapers then his saluting of them and their re-saluting of him And behold This is vsed to set out a remarkeable Chap. 4. 1. thing and is here as if it had beene said Take notice of Gods prouidēce herein as a thing worthy obseruation that Boaz should now come into the field at this time vnto his Reapers and in willing the Reader to behold this wee may learne That the prouident hand of God is in all things to be diligently marked and obserued For hereby we shall see God in euery thing and so acknowledge his ruling hand in and ouer all wee shall see his fauour and helpe in deliuering his children and seruants as he did Dauid from Saul in 1. Sam. 23. 26 27. Ester 6. furthering them to their honour and welfare as here Ruth and so Mordecai when the King must in reading light vpon that place in his Chronicles which concerned him Wee shall then hereby see his wrath against the wicked in bringing Iezabel to Iezreel with Iehoram and Ahaziah 2. King 8. 29. 9. 15 16. to cut off at once the house of Ahab as he had threatned Let vs then obserue wisely the hand of Gods prouidence that he may haue the glory in all things when we see his rule and power either in his workes of mercy or workes of iudgement Boaz came from Bethlehem vnto his Reapers who were reaping in his field and so like a good husband would haue an eye vnto them for good housholders do ouersee the affaires of their house family and such also as they set on worke 2. King 4. 8 18. The Shunamite would bee with his Reapers as Boaz was here This is Salomons counsell Pro. 27. 23. And the praise of a good housewife also is to looke well to the waies of her household because riches are vncertaine Pro. 27. 24. they abide Pro. 31. 27. Non minor est virtus quà m quaerere parta tueri not for euer and it is no lesse a vertue to keepe what we haue gotten then to get what wee had not Carefull vigilancy ouer our family is a good means to preserue our estate by this shal we see who is faithfull and painfull to commend and reward them and who is negligent and faithlesse to reproue and correct them or else to remoue them Let vs therefore learne to play the good husbands as men say for it is no fault for a man to be thriuing or for the greatest to looke well to their charge if any fault be it is in couetousnes and niggardlinesse and not in prouident circumspection in a watchfull eye ouer the family to keepe them in honest labour and to preuent wastfulnesse Negligent masters in this point are worthy reproofe they spoyle their seruants they vndoe themselues And here such must know themselues to bee in an errour vvho thinke it a disgrace for mē of vvorth to see to their seruants and to be among their workemen Indeede if seruants were like vnto Iacob faithfull and painfull Gen. 31 38 39 40. and 39. 23. 2. King 12. 15. and 22. 7. or like Ioseph to be trusted with all that men haue or like the faithfull workemen in Ioash and Iosias daies the eye of the master might be spared but many seruants be rather like false Zibah filching Onesimus before his conuersion riotous like those in Mat. 24. 49. or Run-avvaies like Shemeies seruants so that masters had neede to see to them yet must masters bevvare of a greedy mind as thinking that seruants neuer doe enough they must take heede of distrustfull mindes without iust cause charity thinketh no ill neither must they keepe their seruants to worke so hardly as that they cannot afford them any time to serue God for such masters are more like Turkes than Christians and vse their seruants rather like beasts than like men endued with reason and hauing soules to saue If Masters take time also for the soule and for the seruice of God then be prouidēt for the world it is praise-worthy and the fruit thereof wil appeare in Gods blessing falling vpon the worke of their hands And said vnto the
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
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
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
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
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
adultery with Dauid to shew hereby that be our blessed Sauiour came into the world to saue sinners which 1. Tim. 1. 15. is for the comfort of the penitent And here also such as be godly may learne not to be discouraged not to be daunted neither to account worse of themselues because they haue had of their kinred fouly tainted with vices We see here the innocent Lambe of God to haue been of such and yet he the Holy one of Israel Let such then put themselues to silence who seeke to disgrace the vvell deseruing by the staine of Ancestors or some of their kinred By thus doing men should offer wrong to Iesus Christ which euery Saint of God is very farre from and who is hee that should not bee disgraced if this might serue to disgrace a man Note farther how these words come in by a parenthesis whether vttered by the Elders and people or else put in by the Pen-man of the holy Ghost it is not materiall but heere we see how God would haue a remembrance of the birth of Pharez with his honour and outward blessings from God for that it is good in our great glory and outward prosperity to be put in mind whence wee be Thus God put Dauid in remembrance 2. Sam. 7. 8. and Ierobâ—â—â— for so such persons shall haue cause to praise God for his mercies and bee kept humble and not forget themselues as men commonly doe in their peace and prosperity Let such then as bee raised vp from a low estate remember whence they are and bee willing to heare thereof from others for Gods mercie shall be the more knowne admired and glorified whose praise wee must seeke with the very vtter contempt of our selues if so the case shall require How great a signe of pride is it then and of a will to obscure Gods mercies when men will chafe in themselues against such as shall mention their meane or base birth But if men may not forget whence they be in their worldly aduancement then may wee not forget our naturall birth in our spirituall exaltation when wee bee made the children of God Kings and Priests to him of children of wrath and bond-slaues to Satan If the remembrance of the other put vs in minde of Gods mercy much more this for betweene them is no comparison Lastly note that it is said that Tamar bare Pharez vnto Iudah Mothers bring forth children to the fathers of the children so is it said that Leah bare sonnes to Iacob Gen. 29. 34. for the father is to beare the name and take the child into his care and tuition whether borne in wedlocke or otherwise Let fathers therefore take care of such as they beget for to them hath the mothers brought them out Of the seed which the Lord shall giue thee of this young woman Hence may bee obserued that an old man may marry a young woman as heere Boaz did Ruth and Ioseph did the Virgin Mary but not for wantonnesse but for issue and posterity as Boaz doth allow therefore of such marriages in such a case but beware of an old man lecherous who is one that God hateth so an old woman wantonly affected to marry with a young man Secondly that Children are Gods gift of Gen. 4â— â— which at large before Which must mooue vs to thank God for them and to traine them vp to his seruice and to acknowledge them his gracious gift as Iacob did Thirdly that true prayer is not Gen. 33. 5. without faith for it proceedeth from it as the Apostle teacheth and heere the words plainely Rom. 10. 14. imply that these Elders and people were perswaded that God would giue to Boaz children of Ruth for they said Which the Lord shall giue thee As taking it for granted that he would giue him children which they were perswaded vnto from the young yeeres of Ruth then from the obedience of Boaz who married Ruth onely to raise vp children to the dead that his name might not perish according to the Law of God which hee Deut. 25. herein chiefely respected and thirdly because this was the Line and Stocke out of which the Messias should come according to Iacobs prophesie and therefore they knew that of these should come issue to fulfill the prophesie In praying let vs also with these beleeue so are wee Iam. 1. 6. commanded and if we doe beleeue we shall obtaine what wee aske if the Lord thinke it needfull Mat. 21. 22. for vs for the prayer of faith auaileth much Iam. 5. 15 16 17. if it be feruent Fourthly and lastly hence obserue that Prayer is a meanes to make an honourable house and to continue it in the following posterity Therefore Dauid vsed prayer in this case as these 2. Sam. 7. 25. doe here for Boaz house in his posterity and so did Abraham pray for Ishmael to continue in the Gen. 17. 20. Lords sight who promised him mercy and an honourable issue to many generations from him Let vs vse this meanes to vphold and continue our house I haue spoken of many good meanes before let this bee added to them But men in Out of verse â— their worldly wisedome seeke by other meanes without prayer to continue their posterity in honour as by these First by great purchases for their children But doth not Salomon tell th 〈…〉 Prou. 27. 24. that riches are not for euer And we find it true by experience Secondly by building stately houses and calling them by their owne names thinking that their houses shall continue for euer and their dwelling places to all generations But doth not the Psalmist tell them that this their Psal 49. 13. way is their folly Is not the Tower of Babel throwne downe And became not that their Gen. 11. 4 8. confusion by which they sought a name and to continue together Thirdly by intailing of lands vpon the heires male from one to another for many generations But could there be a surer intaile than the Kingdome of Israel to Dauid which yet was almost quite cut off by Salomons idolatrie so as Rehoboam lost ten Tribes in his dayes Intaile it as sure as they can yet the iniquity of the children will make it to bee cut off God liketh not that men should by their deuices tye his blessings to whom they list for vaine-glory sake and to keepe vp a name And doe not we see Lawyers which teach parents to intaile how they can teach their children to vntaile it againe Fourthly by matching with great houses and by this they thinke their house shall stand But did not Ahab by marrying with Iezabel the King of Zidons daughter root out his whole posterity And did not Iehosaphat by marrying his sonne to Ahabs daughter doe almost the like Fiftly and lastly by procuring great places of honour in the Common-wealth oh then they thinke they are surely founded But doth not Salomon tell Prou. 27. 24. them
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
brother in law to Aaron the head and Prince of the Tribe of Iudah which host consisted of 74600. valiant men the first Num. 1. 7. 2. 3. and 7. 12. Standerd This first offered to the dedication of the Altar For the greatest should be the forwardest to Gods seruice and to aduance Religion This also first set forward with his charge towards Canaan Num. 10. 14. so should the greatest with their families set forward to Heauen This signifieth experiment or triall for the Elect of God hauing gotten to bee Aminadabs and become free they taste of the Lords goodnesse and can say with Deuid Come and see what the Lord hath done for my soule They keepe in remembrance the kindnesse of the Lord and can speake of his noble acts And Nahshon begate Salmon 1. Chro. 2. 11. where he is called Salma he married Rahab Mat. 1. 5. Thus in the Line of Christ are brought in Gentiles for our comfort of whom he came as well as of the Iewes and is our kinsman as well as theirs This signifieth peaceable and so are the Elect for after they become Nahshons experienced in Gods goodnesse they haue a peaceable conscience they haue a quiet minde without murmuring without doubting without gainesaying the will of God in any thing which may happen though it crosse them in this world neuer so much they bee peaceable also towards others because the wisedome from Iames 3. 17. aboue with which they are indued is peaceable And Salmon begate Boaz 1. Chron. 2. 11. of Verse 21. whom I haue spoken before It signifieth in strength for when the Elect are Salmons that they finde inward peace with God and that they know God to bee with them then they say to their soules as the Angell to Gideon Goe in this thy strength for in the Lord they are valiant and by his helpe may doe worthily being confident in God And Boaz begate Obed 1. Chron. 2. Mat. 1. Of this also before It signifieth seruing such are the Lords Elect they are his seruants for when God hath made them Boazes and put strength of grace into their hearts to withstand their spirituall aduersaries they wil become obediēt Obeds And Obed begate Iesse 1. Chron. 2. 13. Mat. 1. Verse 22. who dwelt at Bethlehem and was an ancient man in the dayes of Saul This signifieth a gift or 1. Sam. 16. 1. offering and such bee all true Obeds when the elect become seruiceable and obedient the ioy they feele in the Lords seruice maketh them Iesses euen to offer themselues to God as holy Rom. 12. 1 and acceptable sacrifices And Iesse begate Dauid 1. Chron. 2. 13 15. Mat. 1. Of this Kingly Prophet and propheticall King I might speake more at large then might seeme sutable to this briefe exposition I therefore referre you to the Bookes of Samuel and the first of the Kings and the first of the Chronicles and to the Booke of Psalmes which liuely set out this holy man a man after the Lords owne heart His name signifieth beloued and such are the Lords Elect and they may know themselues to be so God witnessing his loue to them for when they bee once Pharez separated from the vaine world Hezrons ioyfull and glad in this their separation Ram's lifted vp in mind to heauenly things Aminadabs a free people from spirituall thraldome hauing gotten the Spirit of Adoption Nahshons experienced in Gods loue Salmons peaceable and Boazes going on in this their strength and Obeds obedient and that freely as Iesses what doubt is there but that they bee Dauids euen beloued of God To conclude this Chapter and so this whole History we may here see how from a meane estate some can arise to great honour as Ruth from gleaning to be the wife of Boaz and the Grand-mother of a King and Prophet Thus poore Mordecai was exalted and that on a suddaine from sack-cloth into silken Robes fit for a King from feare and danger of death to great honor and to be feared And thus came Ioseph from a prison to be a Prince in Egypt and Dauid from keeping sheepe to bee the King of Israel all which is the worke of God as Hannah singeth Dauid publisheth 1. Sam. 2. 8. Psal 75. 6 7. 113. 7. Daniel 4. 17. and Daniel teacheth It is easie with the Lord suddainely to make a poore man rich and to exalt him to honour And therefore let such as be low not enuie the aduancement of others lifted vp it is of God and let them not repine nor murmure to see themselues neglected for if God held it good for such and for his glory to be lifted vp as he can do it so verily he would do it as well as he doth others for God respecteth no person but doth what hee pleaseth in heauen and in earth what is most for his glory though we iudge perhaps otherwise Another thing may wee note for the comfort of the godly That great is the reward of Religion Ruth was of the Lord mercifully rewarded as we haue heard so was Rahab by faith preserued and all with her brought from among cursed Canaanites to bee among the Israelites yea to become the wife of Salmon a Prince in Israel and lastly to be vouchsafed this mercy to bee recorded with the faithfull in the Catalogue of the most Renowned yea and to be mentioned with Abraham for her good works Heb. 11. the fruit of true faith What got Dauid for his Iam. 2. vpright heart though he seemed to be neglected of his parents and sent to keepe sheepe and not called to the Feast till Samuel caused him to bee sent for Was not hee for all that esteemed of God chosen before all his brethren The Lord will not let goodnesse be vnrewarded for godlinesse hath the promise of this life and of the Life to come And in this let all that truely feare God comfort themselues and looke vp to the recompence of the reward which in due time they shall receiue to the full if they faint not Blessed be God and his Name be praised for euermore Amen FINIS
the vertuous and godly young woman and widow a Heathen and Idolater by her countrey and birth but by the Lords call a gracious Saint at length a mother in Israel and one of whom Christ came The titles of the Bookes of holy Writ shew either the principall matter thereof as Genesis Exodus Leuiticus Numbers Psalmes Prouerbs and many other or who were the Pen-men as the Bookes of Samuel Esdras or what person chiefely is there spoken of as Iob Ester Nehemiah and Ruth here who though but a woman and of that weake sexe yet being truly religious see how the Lord doth her honour to all posterities a singular incouragement vnto vertue and godlinesse Who penned this is not certaine but certaine it is by the Genealogie Chap. 4. 18 22. that the Scribe liued in Dauids time and therefore is it held to be Samuels by some But it is not necessary euer to know the Penners of euery booke of Scripture especially of Historicall and Dogmaticall whose truth and authority depend not vpon the writer or speaker as Propheticall bookes doe but vpon the veritie of the things spoken and written The Scribes name is concealed the Lords pleasure was not to haue it mentioned and therefore after hidden things wee will not make further enquirie especially in a matter of no more moment The booke is diuided into foure Chapters being as it were the parts of the booke the first sheweth Ruths iournying to Iudah with the occasions thereto and causes thereof the second her entertainement and her carriage and paines there the third her contract with Boaz a Noble man of Bethlehem and how it was procured and the fourth her solemne marriage with the ioyfull issue thereof CHAP. I. THis chapter telleth vs how Ruth came to Bethlehem who being marryed to a mans sonne of Iudah in her owne countrey for the grace of Religion in her heart and the loue shee bare to her mother in law after the death of her husband and father in law forsooke her people countrey and idolatrie and went into the Land of Iudah to dwell with Gods people and came thither with her mother in law in the beginning of Barley haruest Verse 1. And it came to passe in the dayes when the Iudges ruled that there was a famine in the Land and a certaine man of Bethlehem Iudah went to soiourne in the Countrey of Moab he and his wife and his two sonnes THis verse is an entrance into the Story and is the description of a iourney and therein note when vpon what occasion from whence whither and who tooke it in hand and with what company he finished it And it came to passe To wit by the hand and prouidence of God Thus he beginneth this History to note a speciall hand of God in all this businesse beyond mans purpose and thought in bringing a famine and in Elimelechs going into Moab to take a wife for his sonne euen this Ruth to make her a mother in Israel and therefore are we diligently to marke the prouidence of God in reading this Storie In the dayes when the Iudges ruled This telleth vs when this happened In historicall narrations the time with other circumstances are set downe for more credit to the Story Iudg. 1. 1. 2. Sam. 1. 1. 1. King 1. 1. As in humane Stories this is obserued so here in Diuine Thus God in mercy descendeth to vs for the better confirmation of our weake faith for which hee is to be praised We may note out of these words I. That the Israelites were euer vnder gouernement vnder Moses Ioshua the Iudges and then Kings this was needefull to preuent disorder and confusion of State when men are not vnder rule and gouernement for then will euery one doe what he listeth Iudg. 18. and 20. Which condemneth Anarchie and all loose liberty destruction to Church and Common-wealth II. That their gouernement was first by Iudges Iosephus in Antiq lib. 4. cap. 8. de Aristocratia that they might see the Lords extraordinarie hand in this gouerning of them 1. Sam. 8. 6 7. and that they might not bee as other Nations 1. Sam. 8. 5. nor in bondage 1. Sam. 8. 9 18. These Iudges were raised vp for the most part extraordinarily to shew more fully the Lords care of his people they were worthy and excellent men not all of the same Tribe and Family but sometime of one then of another they ruled not by tyranny or the aduice of man but by the counsell and guidance of God They loaded not the people with heauie burthens to mainetaine great State In their daies they sought the welfare of the people the glory of God not their owne wills and pleasures to rule after their owne lusts They would not raigne themselues but the Iudg. 8. 23. Lord as Gideon said should raigne ouer the people Thus happily did the Lord prouide for his people till they did shake off his yoake and brought themselues into bondage for so it falleth out if men like not of Gods choyce he leaueth them to their owne of which they shall bee sure to repent III. That such as be set ouer a people are to rule them but yet in iudgement for the Hebrew word translated Ruled is Iudged and Rulers were to iudge 1. Sam. 7. 15. And this must they doe euen labour wisely to rule and gouerne in iudgement They are to rule to maintaine their authority which else will lie through contempt in the dust and they must doe it in iudgement that equitie may be vpheld and nothing be done rashly partially and to the hurt of innocencie That there was a famine This might happen many waies by the incursion of Forraine enemies by ciuill warres among themselues or by restraint of seasonable showres from heauen howsoeuer it came sinne was the cause thereof for wee may reade in the time of these Iudges howsoeuer they themselues did valiantly and right worthily in Israel yet the people would run into many mischiefes so as we by searching may find these euils among them A toleration of Idolaters and publike Monuments of Idolatrie Iud. 1. 21 27 29 30. and 3. 5. and 2. 2. contrary to Gods expresse Commandement by the hand of Moses They fell themselues vnto idolatry Ch. 2. 11 12 13 17. and 8. 27. for but tolerate it in others first then we like it at length in our selues as many examples witnesse They would defend it and that with bloodshed Chap. 6. 30. for Idolaters are of a murtherous disposition as their god-Deuill is whome they worship as Manasses Ioash Iehoram and other Kings doe manifestly declare and as wee haue experimentally found at the hands of Papists See heere a toleration first then an approbation then an open defence of an idolatrous worship and when this is once on foote what darkenesse doth not ouerspread They did what themselues listed Chap. 17. 6. and 18. 1. and 21. 25. They fell to adultery and filthy Sodomitry Chap. 19. Thus they forgot the Lords