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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	faith_n	love_n	overcome_v	2,284	5	9.3905	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68568	Ruths recompence: or a commentarie vpon the booke of Ruth wherein is shewed her happy calling out of her owne country and people, into the fellowship and society of the Lords inheritance: her vertuous 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 ...	Bernard, Richard, 1568-1641.	1628 (1628)	STC 1962; ESTC S101697	273,649	490

and at length vvill be abhorred of all And here let the rich learne vpon whom to bestow freely their kindnesse and whom to loue and respect euen the godly poore such as bee Gal. 6. 10. Mat. 25. 10. of the houshold of faith for in them Christ is relieued and such shall not lose their reward If you aske Who are these godly poore I answer Euen such as Ruth which get a good name by their vertuous liues their duty done to their betters their painefulnesse in labour their conscience of Religion These be the godly poore and not the stubborne the idle the irreligious swearing fighting railing drunken poore who are more worthy of punishment than reliefe Vnto thy mother in law since the death of thine husband Thus Boaz beginneth to particularize her vertues and the first here is her louing carriage and praise-worthy behauiour vnto her mother in law not onely while her husband liued but euer after not ceasing to loue because he was dead for whose sake shee first was occasioned to loue her Due prayses can be shewed in particular vertues See it in the praises of Iob Cornelius the Iob. 1. Act. 10. 2. Reu. 2. 1 2. Angell of Ephesus And therefore in praising any wee must bee able to instance in those things which deserue such praises else it is sottish ignorance or grosse flatterie or both Againe note That whom we loue for our friends sake being aliue if loue be vnfaigned it will appeare when they be dead This is Ruths loue vnto Naomi Dauids to Mephibosheth for Ionathans sake True loue is a fountaine that neuer can be drawne drie This reproueth the loose loue of many who can loue and lightly turne it into hatred of the same person vpon small occasions such also as can loue their friend for his time but when he is dead will neglect all respect to euery one of his whom in his dayes they pretended to loue And how thou hast left thy father and thy mother and the land of thy natiuity and art come vnto a people which thou knewest not heretofore This was rare loue and a very great measure of grace for Religon sake to forsake naturall parents for a mother in Law her owne country for a strange nation and people shee must needs bee endued with a strong faith and an extraordinary measure of loue to Religion and the worship of the true God By which wee see that faith and feruent loue ouercome all difficulties euen nature it selfe as here in her so in Abraham when leauing his Heb. 11. Gen. 12. Gen. 22. 21. Gal. 1. 10. countrey he trauelled hee knew not whither and did offer vp Isaac at Gods bidding and put away Ismael and al three without gainsaying cherefully These ouercame carnall reason and this desire of pleasing God made Saint Paul a zealous Professor Faith made Gideon to leaue thousands Iud. 7. 7 12. 8. 10. 13 5000. Iosh 6. behind him and to bee content to enter the battaile whith 300. against many thousands so did Ioshua by Gods direction command seuen Priests to goe seuen times about the walls of Iericho to beate them downe with sound of Rammes hornes This faith loue made many proselytes and Heathen to become Christians and Christians in the time of bloody persecutions to forsake all for Christs sake and his Gospell as the Apostles spake of themselues vnto Christ This faith and loue of God will vanquish the world 1. Ioh. 5. 4 5. and will make 〈◊〉 leaue the Court of Pharaoh to bee with Gods people in affliction and will make Amaziah to separate himselfe from the 2. Chro. 25. 6 9 10. wicked and make light of an 100. talents of siluer Yea so powerfull is faith and loue of God as they will ouercome our selues euen to make light of our selues and our liues for the Lords sake as we see in the blessed Martyrs suffering cruell torments for the truth sake for the power of faith and spirituall loue is supernaturall and is wrought and so assisted by Gods Spirit as no worldly or fleshly impediments can hinder them in the way to eternall life Therefore must we labour for these graces aboue all things if wee would be masters ouer our selues if wee would preuaile against all hinderances of our saluation These will bridle lusts contemne vaine honours resist Satan and his temptations and seeing they are so powerfull hence may we see whether wee haue this faith and true loue if we can ouercome our corrupt nature carnall reason and this euill world but if these ouermaster vs then want wee this faith and loue from which those be farre off who are led like beasts by nature like sensuall men by lusts corrupt reason and by this vnconstant world and the vanities thereof Though they doe beare the name of Christians yet Christs power is farre from them Note further hence why hee speaketh thus to Ruth euen to giue her to know the true cause of his kindnesse and good respect towards her euen her godlinesse and grace which may teach That vertue and grace are the greatest motiues to incite great men which be also good men vnto the workes of mercy and bounty to the poore as we here see by Boaz speeches for vertue is louely to them which are vertuous though the parties be neuer so poore Let thē the poore labour for grace and godlinesse that they may find mercy at the hands of the wealthy for if they feare God he wil be their spokes-man hee will moue the hearts of others to doe them good Though this bee the way to procure fauour yet commonly we see the poore idle and too lewd of life and yet they murmure curse and rage if they be not relieued for they thinke they ought to be relieued euen because they bee poore though neuer so wicked though they will hardly labour to take any paines to liue when of such the Apostle speaketh that they should not be relieued Hee that will not labour let him not eate 2. Thes 3. saith the Apostle As this is for instruction to the poore so the rich from Boaz may learne on whom to bestow their fauours and workes of mercy euen vpon the godly the houshold of Gal. 6. 10. Mat. 25 10. Pro. 19. 17. Psal 41. 1 2 3. faith for in them Christ is relieued in them they doe lend vnto the Lord who vvill repay them to the full and greatly reward them But of this a little before in the beginning of this verse Verse 12. The Lord recompence thy worke and a full reward be giuen thee of the Lord God of Israel vnder whose wings thou art come to trust THese words are a prayer and blessing pronounced out of the mouth of Boaz vpon poore Ruth which doth maruailously set out the pietie of this man Here may be noted who makes this request to whom for what for whom and why The Lord recompence thy worke This rich Boaz prayeth for

cast themselues into danger two wayes first by the vertue of their calling either ordinary or extraordinary as did Micaiah which men may not forsake for any trouble or danger whatsoeuer The other is without a calling such foole-hardinesse hath no assurance of a blessing if they escape the perill it is Gods great mercy and not their deseruing and if trouble come vpon them they can haue no comfort in it but must take is as a Rod of correction to teach them to be more wise afterwards Verse 23. So shee kept fast by the maidens of Boaz to gleane vnto the end of Barley haruest and of Wheat haruest and dwelt with her mother in law THe obedience of Ruth in following Naomi her aduice and her constant loue vnto her in not departing from her So shee kept fast by the maidens of Boaz to gleane Concerning Ruth here we may learne that Children are to take the good counsell of their parents and to follow the same as Ruth doth here and as did Iacob yea Moses the aduice of Iethro It is the note Prou. 13. 1. and 1. 8 9. 23. 22. of a wise child and a childs duety if the counsell be who lesome and good And it is a reproofe to rebellious children which will not learne nor obey like the sonnes of Eli and of Samuel but they paid for it as euer such shall doe Vnto the end of Barley haruest and of Wheat haruest All this time Ruth applied her selfe for profit as being the time of gathering food for winter she plaied the Ant and not the Grashopper Prou. 6. 8. For it is good thrift not to stack the time of our profit which God in mercy affordeth to vs this may we learne of the Ant to which the Lord sendeth the Sluggard for riches are not for euer nor the like Prou. 27. 24. time to get them and therefore must we take the season offered especially in haruest which calleth forth euery one to take paines to gather in Gods blessings for their life and maintenance Perhaps some will say That Christ willeth vs not to take Mat. 6. 31 34. care But doth he will euer any man not to labour The care which Christ speaketh of is immoderate care care without faith or care full of Verse ●0 doubting and little faith and that which is without care of Religion the minde being taken vp Verse 33. wholy with the world else men may yea and ought to labour for the things of this life to be prouident for the time to come and frugall in expences for the time present And she dwelt with her mother in law That is all that time of haruest after This is noted to shew Ruths loue and constant affection towards Naomi that no fauour abroad or gaine reaped by the labour of her hands could make her forsake her mother in law Hence riseth a good lesson that childrens fauour abroad and good gettings should not draw them from their poore parents so long as they stand in need of their helpe For how can children euer shew themselues thankefull better than in such a case where what they get they can willingly bestowe it vpon their poore parents so maintaining them who were the authours of their being and instruments of God for their education But alas the case is otherwise now This Ruth the Moabitesse a heathen by birth may rise vp in iudgement against such as shuld be naturall children who hauing gotten from vnder their Parents when they see they can liue of themselues they make no reckoning of them being altogether vnwilling to liue with them and most of all to relieue them CHAP. III. IN this Chapter is Naomi her care to prouide a match for Ruth to requite her labour and loue towards her wherein may be obserued her aduice the execution thereof and the good euent of the same Verse 1. Then Naomi her mother in law said vnto her My daughter shall I not seeke rest for thee that it may be well with thee THis is Naomi her resolution to prouide a marriage for her daughter in law it is propounded with an interrogation to shew her full determination Here note who resolueth for whom and what it is and the end why Then Naomi her mother in law said vnto her My daughter Here Naomi deuiseth how to requite Ruth her loue and labour which is by resoluing to get a match for her and this she doth as a mother doth for her daughter after that Ruth had so laboured and now was at rest with her in the house Of the terme daughter before and also of thankfulnesse how good turnes should be requited which here is Naomies purpose I haue spoken at large Shall I not seeke As if she had said Know it my daughter that I am resolued to seeke rest for thee It is the Parents dutie to prouide matches for 1. Cor. 7. 36. Gen. 2. 24. 28. their children So did God the generall Father for his sonne Adam Abraham for Isaac and Isaac for Iacob for children want iudgement to make their choise and are led more by fond affection or by strength of lust which is worse then by reason and good discretion but yeeld they were wise in their choise yet are they not so to doe it without consent of Parents but should doe as Samson did who intreated his father and Iudg. 14. 1 2. mother to get him for a wife the maid which he liked Let therefore Parents haue a care of this dutie and betimes prouide for their children as they shall see iust cause and so make choise as one may be a mutuall helpe to another for this end let them obserue their natures like somewhat in yeeres in conditions and body in some sort that one may bee pleased with the other then know their religion and vertues that they may bee of one heart towards God so shall they loue one another much better pray for one another and haue a fellow-feeling in euery condition yea this will sweeten their estate vnto them When they haue noted well these two if with good natures and graces they can procure goods it shall not bee amisse to helpe to beare the burthen of marriage Such Parents are here to bee reprooued which neglect this dutie either of carelesnesse wanting true loue or of wicked couetousnesse for that they are not willing to spare any thing from themselues though yet they haue sufficient Rest for thee So shee calleth the married estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placidè quicuit The word is a place of rest to settle in Marriage estate is an estate of rest so heere called and in chap. 1. 9. in respect of the mind of all such as desire marriage and haue not the gift of continencie they are restlesse It is called therefore p●rtum in●entutis because youth are tossed by lustfull thoughts as the ship with the waues of the Sea till they be married