equitie and true liberality that graunted her freedome in his owne and not in other mens fields What further may be obserued from hence see before in the eighth verse where the matter is handled here onely is the relation of her liberty vnto her mother in law In all which speech it is worthy the noting that shee speaketh not a word of Boaz great commendations of her owne selfe verse the 11. Which commendeth to vs in her modestie that is to passe ouer our owne praises which is an example for our imitation that we might not be condemned of vain-glory and to bee such as be in loue with themselues as those be which loue to tell of their owne vertues Verse 22. And Naomi said vnto Ruth her daughter in law It is good my daughter that thou goe out with his maidens that they meet thee not in another field NAomi her good counsell with the reason drawne from perill and danger if Ruth should not follow it And Naomi said vnto Ruth her daughter in law Here note once for all that plainely the Writer of this Historie setteth downe this conference repeating againe and againe Naomi and mother in law and Ruth the Moabitesse and daughter in law which I note to taxe curious eares in these times who can away neither with speech nor writing except all be very sententious briefe without repetitions or one word more then they conceit to be needfull Gods Spirit the authour of euery good gift be it neuer so excellent taught not this Pen-man to be so curious not that he would haue holy things carelesly and rudely set downe as men censure it but to humble proud Albeit what humane eloquence could euer attain to the sublimitie of stile vsed in the Propheticall Bookes of sacred Scripture as in Esay Ieremie other◠wits giuen ouer to a light esteeme of holy Writ not caring to reade therein for the plainnesse of style that so through their owne pride they might perish as alas many of our high wits doe who cannot in the hautines of their owne hearts descend to so low a pitch nor vouchsafe to spend any time in such homely Histories as be in the Scripture because as they prophanely iudge the stile is not stately enough for their carnall hearts And as this taxeth these proud and prophane persons so also doth it such as doe despise or carelesly neglect many good mens labours onely for the plainenesse of the speech as if all writings were weake which are voyd of strong lines These daintie palates can away with nothing but what is finely cookt because they come not with hunger after good things but are carried away more with the manner than with the matter and so more with shadowes than substances as in likelyhood it would appeare if they should come to the triall of Religion and suffering for the name of Christ It is good my daughter that thou goe out with his maidens This is Naomi her aduice to Ruth From whence note I. That Parents are not to be wanting in giuing good counsell to their children as here a mother in law to Ruth and Iethro a father in Exod. 18. 1. King 2. 1. Sam. 2. 23 24 25. law to Moses Dauid to Salomon and Eli to his sonnes It is their duety so to doe and the yonger yeeres need it wanting the experience of the aged Let parents performe then this duety shewing their children what is good what dueties they owe to God and man and how they should demeane themselues well euery way Contrary to these doe they which take no care to aduise their children but doe let them follow their owne swinge Such also as counsell for the body as the Heathen may doe but not for the soule Ephe. 6. 4. Deut. 6. 7. as Christians should doe Thirdly those wicked parents which counsell their children not to doe well but to doe ill to lie sweare steale as many poore doe or to dice card drinke or to doe worse as men desiring to be counted of another ranke wickedly teach their children by their lewd examples to their shame and their childrens ruine the infecting of the Cōmon-wealth and the destruction of their house many times Whereas such parents as doe aduise well their children Titus 2. 3 4. do discharge their duety towards God and their countrey and acquite their soules from the bloud of their children II. That it is good for women going abroad to associate themselues to those of their owne sexe For they are subiect to be tempted to be deceiued and abused being weake in temptation and easily ouercome Let women learne here of Naomi her aduice to Ruth and follow it let them beware of being alone as Dinah or in suspected places with lewd women or in light and wanton company It is no good signe of a maidens chastitie to seek to be in mens company as many doe till shame come vpon them That they meet thee not in another field meaning some lewd and lustfull men whom Naomi will not so much as make mention of though Ruth named in verse 21. yong men yet her mother in law will not name them shee auoids the mentioning of men to her as teaching her and so all others that women should auoid in their priuate conferences vnnecessary talke of men Note moreouer that it is wisedome to preuent dangers and Num. 14. 42 43. not expose our selues into perill when we may auoid it Naomi knew the danger of those times and how wickedly many were bent and ready to abuse a poore yong woman and a stranger and therefore shee teacheth Ruth to be wise to preuent the same for if we vnnecessarily cast our selues into danger we doe tempt God which we may not Mat. 4. 7. Deut. 6. 16. Psal 91. 11. Num. 14. 42 45. 2. Chron. 35. 22 23. doe It is not our way and therefore we haue no promise of protection and God hath punished his owne people for so doing as we may see in the Israelites and in good Iosias who escaped not correction And therefore let vs learne to be wise to preuent dangers and not carelesly expose our selues thereinto Nature teacheth this to beasts much more reason should perswade man vnto it and Religion alloweth it and commendeth that prudent man that seeth the euill and Prou. 22. 3. auoids it when they haue no iust cause to the contrary I meane the euils of trouble crosses and such like for the euill of sin is euer to be auoided of which it may be Salomon doth speake yet is it wisedome to auoid vnnecessary crosses and troubles of this life and such dangers as may procure our hurt as Iehoram did by the aduice of 2. King 6. Elisha discouering the armies of the Syrians vnto him that he might not be indangered by them If here any obiect the certaine danger that Micaiah willingly did runne into when he went to prophesie before Achab who hated him and such like I answer that men
they may know how well to vse them before they enioy them and then will hee afford them their hearts desire and make them merry and glad with the ioy of his countenance Therefore after humiliation look for exaltation this will worke comfort vnder the crosse and make vs patiently awaite the time of our deliuerance Then went Boaz. That is that morning not deferring what he had promised Chap. 3. 11 13. where I spoke of the keeping of his word which here he accomplished See there this truth that an honest man will bee carefull to keepe his word which here I will no farther insist vpon Note further that what is done with the heart is done cheerefully and speedily Boaz goeth about this without delay yea so did Abraham in a matter of rare Gen. 22. obedience yea he rose vp betimes earely in the morning to sacrifice his sonne for what the heart is wonne vnto there the whole man is set on worke if Sichems heart cleaue to Dinah he will Gen. 34. 3. 19. not deferre the matter to bee circumcized that he may enioy the desire of the heart By this may we discouer whether the heart goe with a businesse if it be done cheerefully and speedily the heart is with it if but slowly and without alacrity the heart is absent as in many which come so a Gen. 34. 20. Deut. 17. 5. and 21. 19. and 22. 15 24. and 25. 7. Prou. 31. 23. Ios 20. 4. Iob 29. 7. to the Church and being come sit as dead without any liuelynesse because their hearts are elsewhere Vnto the gate The Gate was the place of iudgement as a many places in Scripture shew Now why it was there these may bee the reasons First for easie accesse of all sorts as well strangers as Inhabitants to the place of iustice from which none are to be kept backe In open places is the more roome Secondly for the better manifestation of iustice in the sight hearing of all which taketh away suspition of iniustice Thirdly for the preuenting of thronging by the concourse of of people not wholesome and sometime dangerous in those hoat countries Fourthly that such as passed to and fro might bee called into the businesse either as witnesses or parties sometime as it fell out in this Session here with the kinsman comming at vnawares Fiftly because the gates be the strength and munition of the Citie now there for Magistrates to sit doth more grace their authority who sit there as Commanders in the place able to command the whole Towne Sixtly and lastly to put all that enter into the City in mind of well-doing and to take heed of euill These bee my coniectures but whatsoeuer the reason was this may wee learne that publicke causes are for publicke places and there to bee determined of for in such cases the Deut. 21. 19. 22. 15. 17. 5. and 25. 7. Gen. 34. 20. Lord commandeth to goe vp to the gate of the Citie as also it was the manner of the Heathen thereabouts so to doe It befitteth the cause it preuenteth suspition of sinister dealing in priuate and publicke places doe grace more authority then priuate meetings And therefore this course is to be approued and the priuate hearing of publicke businesses as in criminall causes is against the Apostles Canon and hereby great euils fall out iustice is preuerted and sinne often vnpunished the offenders let goe for gaine who should bee made examples that other might Deut. 21. 21. heare and feare And sate him downe there Seates were prepared before for him and the rest as the common place of iustice which sitting downe of him in the publicke place of iustice sheweth that he was a Iudge and a man of authority and the best also in the Assembly because he tooke the first place Note briefely First that sitting is the grauest gesture for Iudges and Magistrates in places of iudgement so euer set out Prou. 31. 23. Mat. 19. 28. Reu. 20. 4. and so euer vsed in those parts and likewise with vs which therfore is to bee obserued for the better setting forth of their authority which they should mind to grace by all meanes in the peoples eyes for more reuerence sake Secondly that God so guideth by his prouidence these worldly estates that euer some are better men in place and dignitie then other some such a one was Iob Iob 1. 1. 29. 7 8 9. and so Boaz heere for the preseruation of peace in Church and Common-wealth which hand of God wee are to prayse him for and to pray vnto him to vphold this inequality of persons for else what would follow but disorder and confusion and euery man would doe what hee list Iud. 17. 6. and 18. 1. See this with our selues when men of equality meet and haue light occasions offered Oh how doe they scornefully behaue themselues one to another Thirdly that men of place according to their dignitie may take their place without staine of pride for Boaz doth it it is also their right and it preserueth order and that dignitie which God hath giuen them Therefore may they take their place yet so as they be humble and not hautilyminded neither proudly contend for it and so disturbe publicke peace which should euer bee most deare to euery one especially to men in authority If men may take their place then such are blame-worthy which with an enuious eye find fault with any for so doing and they also doe amisse which out of too great humility to speake but so of it doe lose their due place and there withall so much of due respect vnto their person and degree yeelding their place to the lesse worthy and so lift vp the other in pride and make themselues of lesse esteeme But as there be some such so lowly-minded so are there others too highly-conceited of themselues who will take place of their betters assuming to themselues more then they deserue this is pride and hatefull arrogancie And behold the kinsman of whom Boaz spake Chap. 3. 12 13. came by This word of attention Behold calleth the Reader to a remarkeable thing and to an especiall prouidence of God in bringing this kinsman thus hither not as yet called or sent for If hee had beene sent for or called and so come of purpose it seemeth the Holy Ghost would not haue said Behold This then was the guiding hand of God to further this match Whence wee doe learne that when God will prosper a businesse his prouidence will apparantly bee seene in that businesse and in the successe thereof as you may see before in Chap. 2. Boaz his comming into the field and Ruths lighting vpon his Reapers so in Abrahams seruant Gen. 24. guided to Labans house and in Rebecca her comming out whilest he prayed standing by the Well and shee performing euery thing according as he had prayed immediatly before Such a prouidence was seene in the Midianites comming Gen. 37.
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
vs take heed how by our owne prodigality folly and wickednesse we bring euill vpon our selues if it be the immediate hand of God and not thy fault thou shalt be censured as Iob was how much more when the cause is apparently from thy selfe Againe let men in aduersity prepare to beare contempt and not be impatient nor take it to heart for Iob Dauid Christ Iesus suffered it patiently If men learne not patience in this it will make them lay violent hands vpon themselues as Saul who could not 1. Sam. 31. 14. endure contempt and therefore would preuent it by killing himselfe for impatient proud hearts take contempt in aduersity to be worse to them then death it selfe Indeed to mocke or despise the miserable is an argument of the want of Gods feare and that such are vncharitable cruell and void of mercy for whom there remaineth iudgement mercilesse yet howsoeuer the wickedly proud behaue themselues we must in aduersity be content Some thinke the words to be spoken with admiration Is this Naomi as if it had beene said Oh what an alteration is here And so taking the words we learne that strange alterations in mens estates make people to wonder whether it be in prosperity or aduersity for good or euill in any quality The wise and learned friends of Iob were astonished at the change of his estate Sauls conuersion was wondred at 1. Sam. 10. 11. So the gifts of the Apostles and miracles Act. 2. 7. and 4. 13. and Christs wisedome and learning being but twelue yeeres old for men are more carryed away with the consideration of the outward meanes how things came to passe then of the power and pleasure of God to make such an alteration Therefore in great alterations looke for wonderings and take no offence thereat for it is mans nature so to doe at vnusuall things yea it is a certaine corruption and folly in the vulgar sort who consider not the causes of things It could not but somewhat moue Naomi to see such a concourse of people to come to wonder and gaze vpon them as people doe at strangers or at others in a changeable estate euen among our selues But these follies of people wee must passe by Some thinke the words to be vttered from pitty and commiseration towards her as if it had beene said Is this Naomi Alas what a change is in her This is that good woman Naomi whom wee cannot yet forget though in her estate shee bee much altered And it is most like they spake in loue and compassion rather than in contempt because shee was the kinswoman of the chiefest man among them who it seemeth esteemed much of her for hee entertained Ruth kindly for her sake Chap. 2. 6 11. and sent her corne Chap. 3. 17. likewise the women spoke after very comfortably to her Chap. 4. 14 16. neither doth Naomi taxe them for contemning her but rather answereth to their esteeme of her name from her former estate and therefore this being vttered from their loue and pitty and good respect towards her as being a grace fit for Gods people to shew to them which are in aduersitie wee learne That good and godly people doe nothing lesse esteeme of the vertuous for their outward low estate and pouerty These call her still Naomi and so acknowledge her and Boaz esteemed-vvell of her euen in this poore estate Ionathan did nothing lesse esteeme of Dauid because hee was out of the Kings fauour neither did Ioseph of Arimathea lesse reuerence or honor Iesus Christ because he was condemned and executed as a malefactour among theeues for outward crostes afflictions and miseries of this life are no staine to true piety when the crosses fall vpon good men for righteousnesse sake or for the triall of their faith patience Let vs not then for outward aduersitie like the godly worse when wee haue loued them or made shew of loue in their prosperity but in aduersitie shew greater tokens of loue and doe not as Iobs friends sit downe and censure him nor as Christs friends and Saint Pauls which forsooke them in their troubles An healthfull member of the body is beloued but when it is in distresse then loue of all the rest of the members most sheweth it selfe and should not our loue appeare to the godly in aduersity which be members with vs of the same body in Christ Verse 20. And shee said vnto them Call mee not Naomi call me Marah for the Almighty hath dealt very bitterly with me THis is Naomi her answer vnto the multitude flocking about her calling her Naomi continuing a disswasion for so calling her and shewing what name they should giue her with the reason thereof drawne from her present poore estate which shee setteth out partly in this verse and partly in the next And shee said vnto them Call mee not Naomi This name signifieth pleasant and merry which in her aduersity shee thought did not befit her and therefore she did not reioyce in it Aduersitie maketh the afflicted nothing to regard worldly names and titles of a better condition and estate while they be in miserie and haue lost their former outward comforts if they be wise and truely humbled for such as be humbled indeed are not vainely in loue with goodly names and titles to which their estate is not answerable Which checketh the foolish pride of such as being in a base beggerly condition liuing almost of almes hanging vpon this and that friend yet forsooth will brag of their name their house and Gentility or rather indeed to call it as they make it Gentilisme through their lewd and vaine conuersation Call me Marah That is bitter one in a heauie and distressed estate The truely humbled desire to be accounted as they be and not as they be not as Naomi here is willing to be called Marah because her estate was answerable Shee was not proud shee submitted her selfe to Gods hand and therefore shee refused not a name according to the nature of her present condition Whose humility may checke the pride of such as would haue better names then they deserue seeking the name of Goodman when goodnesse is farre from them of Master when their Gentlemanship did hardly creepe out of a dunghill of worshipfull Esquire right worshipfull many such vaine titles which euery Vpstart now in these dayes doe eagerly affect not for any desert of vertue but for that they haue gottē some money to put to vsurie or procured some office basely by their money or a little better outward estate by illiberall and base scraping pinching and niggardly sparing or by depending vpon some person in authority by whose countenance they may domineere ouer their poore neighbours or by some such way and meanes whereof this now present age affordeth instances enow yet are such farre enough off from the true causes of Gentrie worship and due honor This good womans humility and patience may also checke the pride and impatiencie of such as cannot endure
and wealthy of the world doth apparently shew it And the Lord hath brought me home againe empty It is not said that the Lord sent her out full but shee went out of her selfe and he brought her home againe but yet empty shee lost what shee hoped to keepe This good woman in this speech giueth vs to know that shee tooke notice of a fault in voluntarily leauing Gods people to saue her goods for which the Lord corrected her yet in-mercy brought her home againe though with losse Note hence these things I. That it is a fault voluntarily for safety of goods through distrust to leaue Gods people and goe to liue among Idolaters for such loue their bodies better then their soules they expose themselues to great dangers and depriue themselues of the publike and ordinary meanes of life and saluation If such haue warrant as the woman had by Elisha they 2. King 8. 1 2. may haue hope but if they voluntarily distrusting God take such a course they may rather looke for a curse then expect a blessing II. That there is no certainty in worldly wealth For here is mention of fulnesse and emptinesse in Naomi and this may we see in the former examples of Iob of Haman so in Salomon and his Esay 23. 9. Ezec. 27. 2 27. sonne Rehoboam in Babylon and Tyre for the preseruation of outward estates is not in the hands of the possessours nor within their power but in God who is the Giuer and againe man in his abundance doth forget God and so causeth the Lord to take it from them as he did the Kingdome from Saul the tenne Tribes from Salomons house the gouernement from Ieroboam and the Empire from Belshazzar Wee are not then to set Ier. 9. 23. our hearts on our outward prosperity Psal 62. 10. neither to glory in our riches for outward glory is but as a fading flowre and as the warme sunne-shine in a cold winter day soone gone and all the delight thereof III. That oftentimes the way and meanes which men take to preuent want by the same they bring it vpon them as it fell out here with Naomi whose husband left Gods people to goe into Moab to saue their estate and there lost all so as Naomi returneth home in very great want who went out full The like befell Lot in leauing Abraham for this worldly goods and going to dwell in Sodom where he left and lost all and was glad to escape with his life for if the meanes we vse be not good it is farre from helping or preseruing vs as by Gods cursing thereof it turneth to our ruine for Ieroboam by his policie lost his kingdome Therefore in seeking to vphold or to get an estate looke to the meanes whether good or euill lest we come short of that we doe looke for It is ill to leaue the meanes of the soules safety for these worldly commodities after which we must Prou. 21. 5. and 28. 22. not make haste lest we come to want neither may we vse vnlawfull courses to get them for the treasures of wickednesse profit not but shall Pro. 21. 6 7. 10. 2. come to an ill end as they are gotten so in time commonly are they spent IV. That such of Gods children as goe astray he will bring home againe but yet with correction as he here doth Naomi and as he did the Prodigall sonne which he doth in mercy to make them to know their error and to walke afterwards more warily It is comfort that God will in mercy seeke vp his children and not lose one of them Luk. 15. 4. Iohn 17. but yet feare to goe astray for surely he will scourge them for their outroads when he bringeth them home though it be a Dauid a Iehosaphat or a Iosias Why then call ye me Naomi Hence learne that the humbled and afflicted take no pleasure to be remembred of their former prosperity by names and titles for it but increaseth sorrow and affordeth no comfort What comfort might it be to tell Haman of his former honor when he was going to hanging What ioy to Herod to heare of his glory the applauding of him before when now the iudgement was vpon him and he eaten with wormes for his vaine glory and pride The afflicted are not hereby comforted for Naomi taketh no pleasure in that name whilst she is by her estate Marah It is in vaine to mention to the heauie-hearted what they haue beene except vpon certaine hope of recouerie to the same againe but their sorrow must be eased by better meanes of comfort by shewing them the cause the end and benefit of Gods Fatherly chastisements and so forth Seeing the Lord hath testified against mee Note hence I. That mans comfort is nothing able to allay the bitternesse of Gods discomforts vpon vs. Their calling her Naomi could doe her no good while she knew her selfe called by the Lord Marah and whilst hee did witnesse against her What can it profit a woman of place whilest she is in the bitternesse of her soule and afflicted by some grieuous crosse to be called Lady Madame and to be spoken vnto with tearmes of honour whilest vnder Gods hand This should make the greatest therefore take more delight in seeking to please God and to enioy his fauour and countenance than to be dignified with the most highest titles for these will afford no comfort when God will not afford it II. That afflictions are commonly the Lords witnesses against vs for some thing amisse in vs for the first cause of them is sinne and the Lord threatneth them for sin which the godly in affliction apply vnto themselues In affliction let vs search out our waies and repent of our sinnes as did Dauid Rehoboam and as the Parable of the prodigall sonne teacheth and the exhortations to repentance vpon the Lords afflicting of his people We may not be like those in Ezechiels daies who murmured against the Lords hand vpon them as not being the guilty parties but that others had sinned and they vniustly punished Ezech. 18. 2. And the Almighty hath afflicted me This sheweth how God did witnesse against her euen by afflicting her He witnesseth against vs by his Word written by his Messengers expounding and applying the Word by our own consciences accusing and by his corrections and rod punishing By all which waīes God speaketh actually vnto vs for our amendment and the godly heare him speake vnto them they together with the correction applying the Word vnto themselues for their instruction doe make the affliction profitable vnto them The conclusion which hence I will note is this That the godly doe ascribe all their afflictions to the Lord as Naomi doth here and as Iob did Chap. 1. and 6. 4. and 30. 11. because they know that nothing is by chance but by his prouidence Amos 3. 6. 2. Chro. 15. 6. Esay 45. 7. Things fall not out by meere naturall causes Iob 5. 6. but
Mulieri saith one nulla est requies donec nupserit It may also be called rest for the contentment and delight which one ought to haue in the other and in the blessing of posteritie by the mercy of God Seeing it is so called let the married parties labor to make it an estate of rest and peace and the meanes bee these First to loue one another intirely to worke this see the good things in one another and couer the euill and winke at defects and bee as blind that way after marriage as they bee before Secondly to performe duties of loue one to another chearefully so they haue promised so God commands them and so the mutuall good of both requireth it and true loue will doe it Thirdly to beare one anothers infirmities patiently for they bee one else this will make them two if they cannot beare with one another and forbeare too to keepe peace Fourthly to take their outward estate of God thankfully and liue in this respect contentedly let them not thinke how better they might haue bin for such discontented thoughts breed but sorrowes and help nothing at all to quietnesse but rather to encrease discord Fifthly to pray daily one for another and that feruently that God would remoue the hinderances of loue or giue wisdome patience to beare the same Sixthly and lastly in euery discontentment to lay the fault rather vpon our selfe then to cast it vpon the other let the husband thinke rather the cause to bee in himselfe then in his wife so the wife is rather to blame her selfe then her husband If thus the married would doe faults would be soone amended and iarres preuented and the failing in these things is the cause that marriage is not the estate of rest but a miserable restlesse condition and that through their owne sinnes and corruptions That it may be well with thee Marriage is for the well-being of such as enter into that holy estate The husband is for a guide to the woman and the woman is ordained for a meet helpe for the Gen. 2. 18. man And therefore this is for confutation of those which simply preferre single life before marriage nay doth not God say It is not good for man to be alone Marriage is called an honorable estate and is commended farre before the other life in Scripture It maketh two one it is the holy meanes of a lawfull posteritie and it is the estate in which the most holiest haue liued and in which Christ himselfe would bee borne though conceiued by the holy Ghost and borne of his Mother a Virgin Saint Paul indeed commendeth single life but not simply but with respect vnto the then present times full of troubles and persecutions If Marriage bee then for well-being let Parents take care to prouide for their children matches fit and commodious for Religion for conditions and meanes of maintenance for so shall it be well with them And let such as be married so make a right vse of marriage that it may be for their well-being and the bettring of themselues which stands in three things First in the mutuall societie and neere fellowship of one another for two are better then one Secondly in preuenting thereby incontinencie and the sinfull lusts of the flesh Thirdly in begetting an holy posteritie training them vp in the instruction and information of the Lord in whom their Parents doe liue after they be dead Verse 2. And now is not Boaz of our kindred with whose maidens thou wast Behold he winnoweth barley to night in the threshing-floore NAomi propoundeth to Ruth the party whom she desireth to match her with giuing a reason and shewing the opportunitie of time and place where to breake the matter vnto him As Naomi affected to doe Ruth good so shee deuised the meanes for A true friend is not in shew onely or in wel-wishes but in deuising how to bring to passe what they desire and to effect what truly they doe affect Ionathan wished well to Dauid and 1. Sam. 19. 2 3. and 20. 12 13 he deuised meanes for his safetie Abraham wished Gen. 14. well to Lot and therefore endeauoured to doe him good and to recouer him when he was led away captiue Where we then wish well let vs shew it in counsell in helpe in countenance and not be as such which will not aduise their friends of their owne accord nor helpe them in aduersitie hardly countenance them when any of note frowne vpon them Some are friends like Peter in the time of his weakenesse who followed his Master in trouble affare off Some like Pauls friends who forsooke him wholly in perill Some like Iehosaphat who can speake well a word or two for a Michaiah but not stand out for him when he is sent by Achab to prison most vniustly Many friends there be but yet few friends indeed And now is not Boaz of our kindred How a kin to them see chap. 1. 1. and 2. 1. This kindred she nameth because of the Law in Deut. 25. 5 6. of which afterwards in chap. 4. Here wee doe see what ground she had to seek this match for Ruth euen the Law of God as shee thought Her ground in thus making choise was from God and therefore there was more hope to speed though in mans reason most vnlikely Note that Godly Parents seeke to match their children where God alloweth Abraham will not match with the Gen. 24. Canaanites but sends into his owne countrie and thither Isaac and Rebecca send Iacob for as in other things so in this they set God before them looking to his liking and approbation that they may expect his blessing Therefore let such as intend to marry marrie in the Lord haue his consent 1. Cor. 7. 36. and pray for his presence at the marriage-making at which he will be if it be after his will that is when parties marry lawfully and in the feare of his Name Other marriages he will not countenance as these first such as bee made within degrees forbidden though allowed by the vsurped authoritie of the Popes forged Vicarship Secondly with Infidels as did the Iewes Neh. 13. 25 26. 1. King 11. 1. and into which sinne fell Salomon Thirdly with Idolaters though they professe the true God and yet worship Idols as did Achab and therefore Iehosaphat his marrying of Iehoram his sonne with Athaliah was vnlawfull and punished heauily by God such is the marriage of a Protestant with a Papist Fourthly with wretched worldlings and 1. Cor. 5. 10 11. such as be without Religion in truth and sinceritie for if we haue not ordinary familiaritie with the wicked with such as bee fornicators couetous 1. Cor. 5. 11. 2. Thes 3. 6 14. extortioners railers drunkards inordinate liuers idle without callings and disobedient to the Word blasphemers vngodly despisers of 2. Tim. 3. 2. those that be good louers of pleasures more then louers of God and such like if I say
labour our bodies wearinesse is the best physicke to cast any one asleepe the idle cannot sleepe they be troubled with dreames and foolish fantasies Wee must also get a quiet spirit so shall we sleepe without feare and this is to bee gotten first by seeking reconciliation with God in Christ so may we lye downe in peace with Dauid Psal 4. 8. 3. 5 Iob 11. 14 19. Acts 12. and not bee afraid this made Peter sleepe soundly in great bodily danger and the Martyrs some of them the night before they went to execution Secondly by shaking off the cares of the world which maketh the worldling that hee cannot Eccles 5. 12. rest Thirdly by suffering no euill to reigne in our hearts as enuie malice lust couetousnesse for these things will not suffer vs to take rest Prou. 4. 16. Fourthly to keepe euer a good conscience towards God and man this is a continuall feast and giueth vs rest That the man was afraid The best are subiect to feare vpon conceit of perill and that suddenly So was Gideon afraid and the Apostles on a sudden and likewise Boaz here and that vpon these reasons First his naturall frailtie and weakenesse of faith which also is in euery one Secondly his ignorance not knowing what it was because she came in vnknowne to him when he was asleepe and in such cases we be more apt to conceit euill towards vs men good because our hearts tell vs that wee bee wicked by nature and deserue euill Thirdly the darke and dead time of the night which is to man fearefull the Psalmist speaketh Psal 91. 5. of the terror of the night We all by experience know how easily mans heart is made fearefull in the darke except in the sonnes of Belial and the children of the kingdome of darkenesse hardned in euill and which make the night the time of their lewde practices yet euen these also will soone bee strucken into sudden feare Fourthly this feare may more suddenly possesse one in the night as here it did Boaz being alone for that Spirits haue taken at such times bodily shapes vpon them and shewed themselues for the night is their time chiefly as may be seene in their comming then most commonly to Witches knowne by their owne confession Let vs therefore hence take notice of this weakenesse which so sheweth it selfe from the loue we beare to our bodies safetie and naturall life Now if wee feare so much for this cause bodily dangers Oh how much more should we feare to commit sinne and the wrath of God for sinne which bring destruction to body and soule without timely repentance And turned himselfe Hee gathered himselfe together shrinking as the manner is of such as in bed being in sleepe fall into a sudden feare and turne to and fro such a forcible operation hath this feare vpon the whole body for to decline from and auoid the danger conceiued nature seeking to saue it selfe in apprehension of perill and that of a sudden This naturall feare is more quicke and sudden to seaze vpon the heart then the spirituall feare to auoide sinne or the displeasure of God and so the danger of the ruine of our soules for this danger is not so soone apprehended here is required the grace of illumination and of faith before this can bee wrought in vs. And behold a woman lay at his feet The feare possessed him without cause And thus it falleth out often Man often feareth without iust cause the Matth. 8. 26. godly through the weakenesse of their faith reprooued by Christ the wicked by their accusing Prou. 28. 1. conscience which maketh them to flie when none pursue them they thinke that euill doth Iob 15. 21. haunt them and perill soundeth in their eares Therefore let the godly labour for strength of faith and the wicked repent and seeke for the peace of a good conscience that they need not to feare Verse 9. And he said Who art thou And shee answered I am Ruth thine handmaid spread therefore thy skirt ouer thine handmaid for thou art a neere kinsman THis is Boaz his questioning with Ruth her answer with a request to him and the reason thereof And he said Who art thou Boaz comming to himselfe moderateth his feare and containeth himself from vnchaste touching and demandeth what she was Wee may note first that though feare possesse wise and godly men vpon a sudden yet they moderate it and are not wholly ouer come therewith for Boaz heere cryeth not out to seruants for helpe neither speaketh to her as one amazed neither falleth he into a rage with her that shee should be occasion of such feare for howsoeuer the feare suddenly seazed vpon him being fast in sleepe before yet was it not childish nor womanish he soone shooke it off as a man of courage hauing confidence in God He mastered his naturall feare and so should wee and not bee ouerswayed therewith as women and children be Secondly That raging lust should not seaze suddenly vpon honest hearts and such as feare God Boaz was with her alone yet doth he not in a filthy affection seeke to dishonest her as Iudah did Thamar being inflamed with lust at the sight of her he did it on the day time he asked not what shee was as Boaz doth here lust would not affoord him that leasure This continencie is praise worthy Gen. 19. in old Boaz as it was before in young Ioseph a vertue as in these commended so commanded by God and much praised in some Heathen who may rise vp in iudgement against our wanton Youth and some lecherous old men whom God doth hate And she answered I am Ruth thine handmaid Thus Ruth calleth her selfe shewing her humility as before in chap. 2. 13. and here by professing what a one shee would be vnto him humble and seruiceable as an handmaiden if shee might obtaine her sute So said Abigail when Dauid sent 2. Sam. 25. 41. to her to take her to wife and so humble and seruiceable was Sarah for shee called Abraham Gen. 18. 6. Lord and in what he commanded she readily obeyed And so should good and vertuous wiues doe still when husbands command but what is honest and iust not that wiues should be counted in condition as seruants for as that is more then they will grant so is it more then husbands of right ought to expect from them that be their yoke-fellowes but what maid-seruants and handmaidens doe of feare and seruile dutie wiues should do of loue with chearefulnes such offices as they ought to performe vnto their husbands who haue authoritie to command Therefore let wiues learne to obey as God commandeth them Ephes 5. 22 33 to doe in all things and that with reuerence as vnto the Lord and as it is sit in the Lord as the Col. 3. 18. Apostle teacheth And doubtlesse there would be more such then we find in these dayes if they might haue Abrahams to their
are wee to rest thankefull therewith and praise the Name of our God Secondly that in well gouerned Common-wealths like that of Israel ordred by the wisedome of God himselfe there shoud be many Courts of iustice and so many and so â—â—â—re the townes and villages that the people might haue speedy recourse thither to end any cause which might fall out among them In euery Deut. 16. 16. citie in Israel in euery Tribe and city thereof were Courts of iustice In Iudah were an hundred and twelue Cities which was but a little Circuit euen so many Courts for iustice and iudgement to which the townes and villages resorted which belonged to them and in them as is before noted were all matters handled without going any farther This would preuent long iourneyes and so great expences of subiects this would sooner bring causes to the hearing and matters to an end this were the way to haue sinne more easily and sooner punished The Israelites did not stay till quarter Sessions till Assises euery halfe yeere till which time causes must rest prisoners lye and dye in prison or else learn such villanies there as they will be euer the worse for when they be deliuered The Israelites were not constrained to take long iourneyes euery Terme to the chiefe City of their Kingdome to try matters as wee doe and as wee were wont to doe euen to go much farther to Rome from England heretofore but all had Courts for euery matter for all offences for controuersies of euery nature hard at hand and daily kept for any to haue accesse vnto Which I thus speake of onely not to condemne vtterly our courses but to set out the politicall estate of the Iewes a plat-forme of gouernment deuised by God himselfe and therefore worthy imitation of all nations and that before any other whatsoeuer for the wisedome of no lawgiuer can be compared to the wisdome of this Heauenly Lawgiuer Thirdly that it is meet that such a Court of iustice bee in euery well ordered state whose sentence should be definitiue and with which men should rest So was it in Israel Deut. 17. 11 12 from which none might decline vpon paine of death This would curbe contentions and vnquiet spirits which be full of molestations when by their purse they can maintaine their will bringing causes from Court to Court and about againe onely to make the weaker partie wearie and so to wring from him his right or else to bee vtterly vndone in following the sute a grieuous sin that which cryeth alowd in the eares of the Lord though Lawyers fill their purses by such deuilish deuices Their money perish with them which make themselues rich by such iniquities And hee said Sit yee downe here Thus spake hee to the ten Elders when the kinsman was set downe Which sheweth that as Boaz was a great man so also the kinsman was of greater place than they seeing he was placed before them yet they did not of themselues doe any thing neither did enter vpon the businesse before these were set so did hee esteeme of them and their authority Whence may be noted that wise men in gouernment doe so behaue themselues as they will take heed to do nothing that might weaken the authority of such as be fellowes in office Iudges Iustices and Officers with them for they know that what they derogate from them they take from themselues as they be Magistrates And therefore must Magistrates vphold such as be in authority with them though some perhaps for their person bee vnworthy yet must they bee regarded for the place they beare and this shall they do if as Boaz heere they giue them place with them then not presume to handle matters apart without them equally belonging to all and thirdly to be content to haue their owne causes heard and iudged by them the contrary hereto doth argue light esteeme of fellowes in coÌ„mission if not contempt And they sate downe Here was no exception taken against Boaz in any thing he commanded in a sort and they obeyed for the spirit of enuie and pride were banished else the matter had not thus been done in such peace and quietnesse for where one taketh no more vpon him than he may and other yeeld what they ought being humble and not hauty there euery thing is done peaceably as wee see here but where a Moses meeteth with a rebellious-spirited proud Corah and his company there all things fall out contrarily The word to sit is vsed sometime to consider of to aduise to take care of and the gesture of sitting which was the gesture of Kings and Iudges is a gesture of 1. King 1. 46. Prou. 20. 8. Mat. 19. 28. 2. Sam. 7. 1. rest quietnesse and peace to teach this that men in the seat of Iudgement should be aduised considerate carefull what they doe and of a quiet spirit without perturbation Such a one was Ioshua in his proceeding against Achan hee spake mildly louingly Ios 7. 19 25. without passion without words of bitternesse or contempt yet did hee not neglect to execute iustice vpon him as hee well deserued and the cause required he derided not the prisoner hee railed not vpon him but with a fatherly grauitie and words of like authority he spake vnto him his example is for imitation and a checke to some deriding and scoffing spirits sitting as Iudges vpon life and death Verse 3. And hee said vnto the kinsman Naomi that is come againe out of the countrey of Moab selleth a parcell of land which was our brother Elimelechs THus Boaz beginneth his speech of the sale of land who it was that would sell it how much a parcell and to whom it did belong before as thereby shewing her right vnto it not as an Inheritrix but as a dowrie to her as his wife And hee said vnto the kinsman Before Boaz vttered the cause of his comming into that Session hee saw all settled and audience giuen for though hee earnestly affected the businesse as may appeare by that which hath beene deliuered of him in the former chapter yet would he carry the matter wisely and discretly hereby teaching this that the wisedome of a wise man keepeth him so as he is not carried beyond discretion for wisedome Prou. 14. 8. and 13. 10. and 13. 16. maketh him to vnderstand his way to bee also well aduised to worke by vnderstanding and to order his wayes with discretion Such therefore as bee ouer-swayed with any passion either of loue or anger or what else exceeding discretion want wisedome at that time to bridle their disordred affection and vnruly passion which is often bruitish without reason without Religion and therefore vnbefitting a godly man Note farther that Boaz hauing a cause he in this great Session of ten Elders besides the rest declareth the matter himselfe it beeing a happy libertie in that Common-wealth It was not like those places where men cannot bee allowed to speake in their owne cause though
they bee neuer so able but they must hire others to speake for them by which it commeth to passe that causes are spunne out to an exceeding length and not often faithfully handled for men hired to set their wits and tongues on sale what will they not doe Doth not our age produce enow euill lamentable and cursed fruits hereof And haue we not cause to bewaile the manifold mischiefes and ensuing miseries which this generation of euill men bringeth forth daily among vs Naomi that is come againe out of the countrey of Moab Of her person and returne from that place see before Chap. 1. 6. Here she is propounded as the sales-woman the land she had by Elimelech her husband as the last words of this verse shew as her ioynture or dowrie for wiues had land among the Iewes and Israelites and good 2. King 8. 6. reason there is that wiues should be prouided for by them which haue lands to leaue them because they are one with the husband they haue laboured together and loue binds the husband to haue care for her after death for her comfort her better esteeme euen with her owne children for if they haue any thing then children will loue and honour them and glad will they seeme to be which of them may haue her companie and may please her best but if she haue nothing they will bee as glad which may be rid of her Therefore let husbands haue a care to prouide for them and not bee like some husbands which giue all or most to children and little or nothing to wiues but what Law will giue them and that he may so doe let the wife labour to deserue well of the husband and yet though shee deserue well let him not giue all to her and little to children as some doe and so vndoe both her selfe and children with an after-choise of a bad husband Selleth a parcell of land That is determineth to sell a portion or piece of land left her by Elimelech Shee was growne poore and therefore might sell her land for so we doe reade that the Leuit. 25. 25 29. poore might sell land or houses and this selling and buying is lawfull as wee may see by Gods approbation Gen. 23. and the practice of the godly in buying and selling The manner of purchase and sale and conueyance is shewed in the Prophecie of Ier. 32. 6 44. Ieremie it must be without oppression and this Leuit. 25. 14. will bee auoided if men feare God But the Lord allowed not the sale but vpon necessity hee must Leuit. 25 25. become poore first The Iewish Interpreters vpon that place of Leuiticus say that no man but the poore might sell his inheritance other might not sell to put money in their purses to make marchandize or other things saue onely for food and necessary liuelihood How iustly then are here condemned among vs such as sell their lands for to spend at play to runne a whoring to goe gayly and in costly rayment to keepe Hawkes and Hounds to trauell into Idolatrous countreys to see fashions and to learne not good manners but bad conditions with Apish cōplements Others also which sell their possessions because they would liue idly to put the money out to vsurie and so liue lazily but yet cursedly vpon the sweate of other mens browes These and the other should say with Nbaoth God forbid that I should sell my fathers inheritance especially selling as these doe to bestow and lay out the mony so accursedly But let such Vnthrists know which sell their land to waste vpon their lust that they doe wickedly rob their posterity they weaken their present estate they bring vpon themselues beggery and so contempt and misery and that very iustly and do as much as lieth in them roote out their names from the places where their Ancestours by Gods blessing had planted them and when all is spent they expose themselues to many temptations to take lewd courses to helpe themselues which bring many to a shamefull end Let them remember that if they cannot liue with their estates how can they liue without them Paines they cannot take they haue idly beene brought vp which often is the cause of this prodigality to beg they bee ashamed because of reproach iustly to light vpon them therefore must they fall to stealing and so come that way into the Magistrates hands that they may be punished for their former villanies which the Magistrate took no notice of or made no conscience to punish Which was our brother Elimelechs Thus Boaz calleth him who was but his kinsman though neere This was vsuall among the Iewes and Israelites so to call one another yea it is obseruable that Gods people in all ages haue called one another brethren before the Law vnder the Law Gen. 14. 14. Exod. 2. 11. Leuit. 19. 17. Deut. 13. 19. Rom. 1. 13. Mat. 6. Gal. 4. 26. 1. Pet. 2. 17. Rom. 12. 10. Heb. 13. 1. 1. Thes 4. 9. 1. Ioh. 3. 14. and in the time of the Gospell and good reason so to do for they haue all one Father and all one Mother Which should teach vs brotherly loue one towards another to loue as brethren that is with respect to our Father and wee his adopted Children for whoso after this manner loueth is translated from death to life Also such as loue like brethren are familiar they haue a feeling of each others estate both in prosperity and aduersity reioycing or sorrowing as it falleth out and that because they be brethren they doe also shew readinesse to helpe one another as brethren should doe and they hold it a shame to do them wrong Therefore let vs loue and loue as brethren and try it by these true brother-like markes of loue which if a man doe hee shall find little brotherly loue among men for few loue a man in this respect as he is the Child of God few are familiar with the vertuous for their vertues sake And who mourneth with them in the true cause of their mourning or reioyceth with them in their ioy If men so doe where is their helping hand to further their ioy or to helpe them when they be troubled for righteousnesse sake Verse 4. And I thought to aduertise thee saying Buy it before the Inhabitants and before the Elders of my people If thou wilt redeeme it redeeme it but if thou wilt not redeeme it then tell me that I may know for there is none to redeeme it besides thee and I am after thee And hee said I will redeeme it BOaz here sheweth why he telleth the kinsman of Naomi her selling of land to offer him the sale first In which offer note First what the offer is to buy it then before whom Thirdly the manner of propounding it as left free to his choise to redeeme or not to redeeme Fourthly the reason why offered to him in the first place and that by Boaz. Lastly the kinsmans answer
end this women may learne how to behaue themselues at the birth of Children as first in prayer then in praises pray they should for pardon of sinne and bewaile in the womans pangs original corruption in the birth our spirituall pollution and praise God they ought for safe deliuerance acknowledging it his mercy and goodnesse as these doe here Many things might mooue them hereto and to be far from the behauiour of some who in stead of praising God sit downe to bee merry and to spend their speeches idly prating of others yea sometimes in lewd slandering of their Neighbours or in filthy scurrility wherein the Midwife which should bee a mother of modesty is often chiefe when such should be chaste graue and godly matrons who by their office and godly counsell might doe much good if they were as they ought to bee but so lewde are some of them as they cannot endure the company of better disposed persons Their praises should bee like the Midwiues in Egypt women Exod. 1. fearing God able to instruct to comfort to pray vnto God and to praise him for his goodnesse Which hath not left thee this day without a kinsman This is it they blesse God for that God had giuen to Naomi a young kinseman a kinsman indeed which will so shew himselfe Naomi had a kinsman very nigh vnto her before Chap. 3. 12. but hee shewed himselfe not like a kinsman and therefore was here passed ouer as no kinsman For as men in deede shew themselues such they bee and so are to bee esteemed otherwise they haue but a name of a Brother Father Kinsman Friend Christian yea Minister Magistrate and haue not the trueth and substance of such They be but meerely titular and glory in shadowes as most doe who are nothing answerable to that title and name of nature of loue of fellowship or of office and place which they are called by or fettled in Note further that it is of God that the godly poore are not left comfortles of some friend one or other both able and willing to helpe them Thus the women here tell Naomi and doe blesse God therefore in her behalfe for if God should not raise them vp succour who would respect them Because pouerty causeth contempt or neglect at the least and the religion of the poore is but held counterfeit and themselues hypocrites so the world iudgeth of them And therefore when God raiseth vp friends to take knowledge of them and to doe them good great cause haue they to blesse God as they here doe both for hope of supply of wants and also preuenting of iniuries which honest poore by such able and good friends are lesse subiect vnto then others which want them That his name may be famous in Israel This is the hope they haue of this young Obed and one mercy of God in giuing this Sonne vnto this honorable family is that he might be renowned among Gods people Whence note these two lessons first That much is expected and looked for from the children of great godly Parents both in respect of the Parents also of the Childrē For is it supposed that Parēts being godly will haue care to instruct and if need be to correct their Children to pray for them and bee good examples to them and being great that they will vse the best meanes and procure the best helps for their good education and leaue them sufficient to shew forth the fruits of godlinesse And if thus Parents doe who may imagine otherwise till the contrary appeare but that the Children of such will demeane themselues as they should And who can expect but good from Children of godly Parents Should not the Fathers graces prouoke Children to goodnesse and their greatnesse to abhorre base practices Good Children will not degenerate from good Parents whose goodnesse will more perswade to well-doing then greatnesse to make them proud and wicked as some Absaloms and Esaus haue beene and yet are to the griefe of religious Parents and at length to the shame and confusion of themselues Secondly here may be obserued that God giueth Children to the better sort great and honorable that they may become famous amongst Gods people So conceiued these godly women of this Sonne of Boaz for indeed all the blessings of riches and honor giuen vnto Parents are not only giuen for their owne good but amongst other ends for the better inabling of them to bring vp their family in good order and especially their Children in the waies of God for his seruice and honour as they haue more meanes to prouoke them thereto Let therefore such Parents here take such a course with their Children as they may make them by Gods blessing famous in Isreal in Gods Church and among his people which they may effect by these good meanes First by being euery way and at all times a good example of piety to them as Dauid was and Zacharie Psal 101. Luk. 1. Secondly by instructing them carefully in godlinesse and Religion as Parents are commanded Ephe. 4. 4. Prou. 4. and as Dauid did instruct Salomon Thirdly by seeing them set to the practice of that which they are taught and to haue an especiall eye thereto Men teach their Children good manners among men for ciuill carriage of their outward man and will see therein if they offend and reprooue them so should they thus see to them in their Christian good manners and behauiour towards God and good men and in euery Christian duty towards all Fourthly by setling them in some particular calling as Adam the Monarch of the world did his sonnes to keepe them from idlenesse from being busie-bodies and from a world of wickednesse which such as liue but of a calling runne into Fifthly by restraining them from ill company idle wanton prodigall and prophane persons and exhorting them to haue fellowship with such as feare God also with ciuill and honest men well reported of well brought vp and well disposed vnto goodnesse Sixthly by commending countenancing and encouraging their well doing both by present rewards and promises of future good but if they doe ill then fatherly to admonish at the first to with-hold them from euill by loue rather then by slauish feare but if this will not preuaile then to rebuke sharpely and to punish as the cause shall require Thus if Parents would doe there is no doubt but by Gods mercy many mens children of place may become famous in Israel and not be so infamous as some be to Parents shame and their owne ouerthrow Verse 15. And he shall be vnto thee a restorer of thy life and a nourisher of thine old age for thy daughter in law which loueth thee which is better to thee thenseuen sonnes hath borne him THis is still the continued speech of the women to Naomi the scope whereof is still to comfort her in foreshewing what this Babe should be vnto her and the reason why they so speake of him And he