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
kind that euen as men haue wished so hath the iudgement falne out and therefore let vs not be See the booke called the Theater of Gods iudgements rash with our mouthes herein lest the Lord make vs examples of his iustice If ought but death part thee and mee This is that which shee sealeth with an oath euen to be constant to death and this is the praise of her action Many can begin well but they hold not on to death as did this Ruth Of constant loue I haue spoken before Note further that though nothing else can yet death will diuide friends asunder therefore Ruth doth not except against any thing but death which cannot be auoided This will separate Abraham and Sarah Iacob and Rachel Aaron and Moses Ionathan and Dauid and this Ruth from Naomi but nothing else shall so firmely are faithfull friends vnited and made one I will not complaine here of the leuitie of this age of the inconstancie of mens hearts and how for euery trifle they that seemed to be one become two of a suddaine they will preuent death and seuer themselues before But so much shall suffice for this verse and the constant resolution of Ruth Verse 18. When shee saw that shee was stedfastly minded to goe with her then she left off speaking vnto her HEre is the force and effect of Ruths resolution vpon Naomi and withall the very drift of Naomi her speeches to Ruth concerning her going backe only for triall of her constancie which when shee saw shee ceased to speake thereof any more vnto Ruth So as here is to be noted First the silence of Naomi Secondly the cause thereof This is in the first place the other followeth in the last words of the verse When she saw That is when she perceiued her full resolution then she admitted of her fellowship but not before whence and from whose wisedome we learne That the godly wise are warie in their admittance of others into their company till they well know them Wee see the wisdome of Nehemiah Chap. 6. 2 11 12. of Iacob when Esau offered him kindnesse and of Dauid towards Saul though he both wept and spake him faire hee kept off from him neither would our Sauiour commit himselfe to all his followers Ioh. 2. 24. for mans heart is deceitfull and a shew may bee made of that which is not in the heart indeede therefore should wee learne Christs counsell to be as wise as Serpents with a Doues innocencie lest like a well-meaning Gedaliah without suspicion of euill in others because wee intend none euill in our selues we perish by hypocriticall Ishmaels Ier. 41. 6. Let vs in these fraudulent times trie know and so approue and admit or dislike and leaue men That shee was stedfastly minded to goe with her This is it which held Ruths stedfast spirit she was not of a light and vnstable heart But how savv Naomi this in her By Ruths constant abyding by her promise expressing her minde and by her solemne oath confirming the same promise So then words with an oath and actions agreeing sufficiently may perswade vs of the stedfastnesse of the heart and the inward disposition of the minde of such as shew themseules vertuous And with this should wee rest satiffied as Naomi doth here as it followeth in the next words for charity bindeth vs to thinke the best of such testimonies of promises oathes and actions concurring True it is that all these may be feigned for wicked men will promise sweare and in some sort doe but yet not so as they bee free from guile therein they will promise what they truly intend not they will sweare to be the better credited and lesse distrusted euen when they meane to deceiue because they feare not God and in some things they will be doing in such things as may rather delude than indeede effect what they pretend but not what they secretly intend Such Machiauellians or rather matchlesse villaines there bee in the world But I spake before of such as feare God who are to be beleeued when they take an oath to shew the truth of the heart in that which they doe speake But that we may rest satisfied with an oath wee must obserue these things in the party first see to his life whether such a one feare God then whether hee make conscience of an oath or be an ordinary swearer not regarding an oath and thirdly what doth make him to sweare whether it be hope of gaine some comming towards him or feare or some suddaine passion and not a religious ground as these concurre so may wee beleeue or doubt The words translated was stedfastly minded are in Hebrew Shee strengthened her selfe to wit by her oath By which we may learne that an oath is the strengthening of the mind of him that sweareth to doe that which he hath sworne to doe if it bee lawfull and that the oath was not rashly taken Thus Elisha strengthned himselfe not to leaue Eliah till he was taken vp and Michaiah to performe faithfully his ministerie before and vnto Ahab when he came thither where he was And this is lawfull sometime in great and weighty affaires Wherein wee may feare the fainting of our hearts then with prayer to God to vow our obedience and if iust cause require to vvitnesse by oath our resolution as Ruth doth here and the rest before named But when we haue sworne lawfully then let vs looke to it that we doe not breake it Psal 15. Iosh 9. 19. for God will require it at our hands except it be like Herods oath it is then better broken and to be repented of rather than kept Then she left speaking vnto her To wit of her returning backe againe and of willing her to goe after Orpha vnto her owne Countrey and people and she left off because she saw that Ruth was resolued to go with her without sinister and by-respects for that Ruth could not by such reasons as she had laid before her be made to depart from her being an old poore woman and stranger albeit Orpha did leaue her So then hence note that there is no reason to make further triall where an honest resolution is or may be well discerned for this were folly and also vncharitablenesse to call still into question that which is out of question and to suspect an honest mind which fully sheweth it selfe as far as it can for the present Let vs then learne this wisdome so to trie before we trust and then to trust after sound triall for this is the end therof Againe where we see the mind settled to well-doing let vs not put it to further triall then neede is lest we doe weaken the parties faith and bring the mind into wauering but leaue him to his honest resolution Act. 21. 14. 1. Cor. 16. 12. Verse 19. So they two went vntill they came to Bethlehem and it came to passe when they were come to Bethlehem that all the Citie was moued about them
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
disdaine their poore kindred for pouertie is no disgrace where there is not want of honesty Christ was poore and very poore liuing of the almes of others God chooseth his people of such Iam. 2. None but haue poore kindred and the best haue in some of their forefathers beene meane enough II. That euen kindred either is or should be of force to moue kinsfolke to respect one another This is gathered hence for that the scope of these words is to shew how Boaz came to respect Ruth which was for Kindred sake yet chiefly for her vertues as after shall be shewed and for loue of kindred see it in Rahab Iosh 2. 13. and in the Sichemites Iudg. 9. 3. though in other respects in their choosing of Abimelech they were not to be commended See this also in Samsons friends Iudg. 16. in Cornelius to his friends Act. 10. 24. For kindred are bone of bone as the Israelites spake of Dauid 2. Sam. 5. 1. and are as the branches from one roote and as members of one body and therefore must loue one another which reproueth this age vvhich careth not for their kindred except they bee rich vvhich is the sinne of vnnaturalnesse 2. Tim. 3. A mighty man of wealth Yet also a godly man as appeareth by his godly behauior his speeches his vvorkes of mercy his praising vertue in others and his obedience vnto Gods Lavv in taking Ruth to vvise We see then that a wealthy man may be a godly man sometime Such a vvealthy man vvas Abraham so Isaac Iacob Iob and Ioseph of Arimathea for goods and graces are not in themselues opposite being both the gifts of God the one may helpe the other grace to guide and dispose vvell of goods and goods vvell vsed to declare and set forth the graces of the heart in almes-deeds in maintenance of Gods Word and in doing other Christian duties grace humbleth vvhere riches vvould puffe vp yet riches vvell vsed bring grace in estimation before men for they inable men to shew forth godlinesse to passe on Eccles. 5. 20. their time with the more comfort and to countenance and defend their poore Christian brethren in well-doing Therefore if grace and goods goe together thou hast great cause to blesse God for it is a most happy estate to bee rich towards the world and to God too to bee rich body and soule But although this is a very rare estate yet wee see that they may meete together and therefore we may not thinke that he which is rich cannot be religious True it is that it is hard for a rich man to enter into the Kingdome of heauen Luk. 18 24. 25. but it is not impossible If any aske mee why so few are rich which be godly I answer Because the Lord chooseth most of such as be poore for his people these make conscience of getting goods and will not follow the way of euill men and worldlings to enrich themselues neither will the Lord make many of them rich lest they should waxe in their wealth proud and forgetfull of God as men in their abundance do Why will some say are most rich men hardly religious Because 1. Cor. 1. 26. God chooseth few of them they be taken vp with the cares of this life which choaketh the Mat. 13. seede of the Word in them they set their hearts vpon their riches as they see them encrease and are wholy taken vp therewith so as they cannot set their mindes on better things Lastly they Mark 10. 17. make riches their God so as they cannot serue God because they serue Mammon And of the family of Elimelech So as Boaz and hee were both of one house and stocke and very nobly borne both of them Chap. 4. 20 21. yet Elimelech poore and his wife in a very meane estate so as wee hence may see That parents may prouide for posterity but which of their children shall be rich which poore is of Gods disposing and not of mans forecast as wee may see in these two whose Ancestor Nahshon was the Prince of Iudah the Num. 1. 7 16. 2. 3 27. Eccles 5. 14. Royall Tribe and ruled ouer 74000. men of war or was fit for it Thus parents may haue a goodly portion when some of theirs may haue nothing left them For riches are Gods gift he can bestow them and he can take them away againe which Iob acknowledged If parents cannot make their children rich then let them not with too much care vexe themselues for them let them not think that by their scraping together they can make them wealthy after them that is Gods blessing that is his mercy for if he blesse it not Oh how soone is that consumed by children which parents got with great labour and care and perhaps with an ill conscience too which procured the curse besides much infamy and hatred of men in their life time Is it not madnesse in parents to damne themselues in hope to make their children great seeing they cannot effect what they striue for except God bee so pleased to haue it And then heere let children looke vp to God and learne to feare him and rest not in their parents gettings but rather let them set themselues to honest callings and learne how to bee able honestly and frugally to manage that which shall be giuen to them that when they shall haue such goods and lands in their hands which their parents shall leaue them they may the better be able to employ them and so preserue vvisely that which is befallen vnto them For let parents get what they can if they leaue their children without callings idlely brought vp to goe brauely and to follow the loose wayes of most rich mens children in these dayes as not knowing any thing but how to play the Gentlemen as they call it a consumption will soone sease vpon all and turne them out of all and they become beggers as dayly experience sheweth And his name was Boaz. This is added for more certaine knowledge of the party her kinsman circumstances make Histories more credible and therefore are they expressed This name signifieth strength or fortitude whose sonne he was and of what house he came is noted afterwards in the end of the fourth chapter Verse 2. And Ruth the Moabitesse said vnto Naomi Let me now goe to the field and gleane eares of corne after him in whose sight I shall find grace And shee said vnto her Goe my daughter THis verse is a request made and sheweth first of whom it is made then to whom and for what with the graunt thereunto as is apparent by the words The scope is to shew how great things come to passe by poore and vnlikely beginnings as we may see in this of Ruth of Ioseph cōming to be a Prince in Egypt the like may be seen in Moses yea in the glorious aduancement of Christs Gospel By all which Gods power and wisedome is shewed mans wisedome cast
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
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
by Boaz and not the rest we learne That seruants who are betrusted with the care and charge of businesse are to giue account touching any thing or person within their charge to them the question is to be made which will make such to looke to their charge to be ready to answer according to the trust committed into their hands Whose damosell is this This sheweth that Ruth was yet but yong and therefore the more commendation to her that came to be so famous for vertue And in that Boaz asketh not what but whose damosel shee is it giueth vs to know that he thought her to belong to some as one of the maids of Israel and that shee was not as now vaine yong women desire to be at their owne hand which is the next way to lewdnesse and all loosnesse Such Mistrislesse maids were not then as now too common which maketh them also to become common An euill not sufferable in a well gouerned state to haue Masterlesse men or Mistrislesse women It is fit to aske young people till they be marryed Whose they be to whom they belong and whom they doe serue Before I conclude this verse another thing may be noted frō Boaz That it is a wise part of a housholder to knowe who they be which come to his house or into his grounds or field to take commoditie by him as he doth here finding her in his field with his reapers lest a man giue countenance to the vnworthie 2. Thes 3. for men are to be mercifull but yet in wisedome because some are not to be relieued Therefore let men well know to whom to giue In former times amongst vs men haue beene commended for good housekeepers but if their housekeeping were examined by Gods Word we should find it nothing lesse then good housekeeping but rather such houses were houses of riot excesse prodigality gluttony and drunkennes suffering all sorts of idle lewd and licencious Mates to come in to eate drinke card dice ryot and reuell vnder a Lord of misrule especially at Christmasse a time pretended to be spent in ioy and reioycing in the honor of Christ but was indeed abused to his great dishonour to the increase of sinne and the pleasing of Satan Verse 6. And the seruant that was set ouer the Reapers answered said It is the Moabitesse damosell that came backe with Naomi out of the countrey of Moab THe seruants answer vnto his Master briefely and fully In which he here and in the next verse prayseth Ruth also He telleth here what shee was whence shee came and with whom and so sheweth whose shee was and to whom shee did belong And the seruant that was set ouer the Reapers answered and said By this seruants ready answer vnto his Masters demand it appeareth that he had made enquirie of her what she was Faithfull seruants which haue charge committed to them should be able to answer to their Lord or Master concerning any person or thing which fall within their charge when the question is asked This doth argue the care and diligent circumspection which is to be vsed of all such as be put in trust and it will commend their faithfulnesse and honestie and the contrary sheweth faithlessenesse and dishonestie It is the Moabitesse damosell that came backe with Naomi out of the countrey of Moab This seruant very briefely telleth to the full what shee was and here it is not a bare declaration but also a commendation of her who being but a yong woman would come with an olde poore woman from her owne countrey into a strange land which indeed was a great praise to her as I haue afore noted and if the seruant spoke this as some Learned thinke in the way of commendation wee may learne I. That as the Master was a Louer of vertue so was the man so like happy Master like happy man For as this praised her to the Master as it better appeareth in the next verse so the Master greatly commendeth her after he tooke notice of her by which the loue of goodnesse in them both appeareth Which may set out their happinesse and on the contrary it is vnhappinesse to an Obadiah to dwell with a wicked Ahab or a Iacob with a Laban so to an Hezekiah to haue his Shebnah or an honest Mephibosheth his wicked Zibah II. We may see That the godly and well-disposed will praise vertue in whomsoeuer they see it whether in strangers or home-borne in poore or rich noble or base persons friend or foe as Dauid did in both Saul and Abner because honest and vertuous minds loue vertue truely in euery one they are not transported with an ill-disposed heart either through pride or enuie to disdaine or maligne graces in other but to speake the truth and to praise them for whatsoeuer is good in them This marke of true loue let vs shew forth this will preserue goodnesse and vertue in others procure respect to our selues and good fauour to such of them as be poore as we may see here from Boaz towards Ruth This condemneth such First as cannot praise other for well-doing which argueth pride or enuie or malice or all of thē and by which they shew too much selfe-loue in themselues and little loue or none at all to their neighbour Secondly those which are so farre from praising men as they lessen their vertues and blazon their infirmities and so seeke to disgrace them contrary to true loue and charitie and yet a common euill in these dayes in most Thirdly those that will commend perhaps others but not before better then themselues not to the full but with their Iffs And 's with words of exceptions shewing plainely they be loth to giue men their due falsely supposing the praises of other should derogate from themselues and from their owne worth so vainely iealous are we of our owne reputation III. We may obserue that in praises Religion is to haue the first place for here is Ruth set out as one forsaking her heathenish acquaintance to keepe company with a vertuous woman and leauing her idolatrous countrey for to dwell in Iudah amongst Gods people and thus is Iob set Iob 1. Act. 10. 2. forth Cornelius For Religion Vertue is that which is in man most excellēt making him more then a man for as much as he becomes a spirituall man of a carnall Therefore here let our commendations begin and not dispraise men for profession of Religion an argument of the want of Religion nor iudge them worthy commendations which are altogether without Religion True it is that many may haue such gifts of nature and art as may much set them out with men but if they want Religion and vertue their praise is more heathenish then Christian and therefore they haue no cause to reioyce in abilities of nature or art seeing Satan the enemy of al mankind may therein be preferred before them and in nothing can man be said to be more excellent
and at length vvill be abhorred of all And here let the rich learne vpon whom to bestow freely their kindnesse and whom to loue and respect euen the godly poore such as bee Gal. 6. 10. Mat. 25. 10. of the houshold of faith for in them Christ is relieued and such shall not lose their reward If you aske Who are these godly poore I answer Euen such as Ruth which get a good name by their vertuous liues their duty done to their betters their painefulnesse in labour their conscience of Religion These be the godly poore and not the stubborne the idle the irreligious swearing fighting railing drunken poore who are more worthy of punishment than reliefe Vnto thy mother in law since the death of thine husband Thus Boaz beginneth to particularize her vertues and the first here is her louing carriage and praise-worthy behauiour vnto her mother in law not onely while her husband liued but euer after not ceasing to loue because he was dead for whose sake shee first was occasioned to loue her Due prayses can be shewed in particular vertues See it in the praises of Iob Cornelius the Iob. 1. Act. 10. 2. Reu. 2. 1 2. Angell of Ephesus And therefore in praising any wee must bee able to instance in those things which deserue such praises else it is sottish ignorance or grosse flatterie or both Againe note That whom we loue for our friends sake being aliue if loue be vnfaigned it will appeare when they be dead This is Ruths loue vnto Naomi Dauids to Mephibosheth for Ionathans sake True loue is a fountaine that neuer can be drawne drie This reproueth the loose loue of many who can loue and lightly turne it into hatred of the same person vpon small occasions such also as can loue their friend for his time but when he is dead will neglect all respect to euery one of his whom in his dayes they pretended to loue And how thou hast left thy father and thy mother and the land of thy natiuity and art come vnto a people which thou knewest not heretofore This was rare loue and a very great measure of grace for Religon sake to forsake naturall parents for a mother in Law her owne country for a strange nation and people shee must needs bee endued with a strong faith and an extraordinary measure of loue to Religion and the worship of the true God By which wee see that faith and feruent loue ouercome all difficulties euen nature it selfe as here in her so in Abraham when leauing his Heb. 11. Gen. 12. Gen. 22. 21. Gal. 1. 10. countrey he trauelled hee knew not whither and did offer vp Isaac at Gods bidding and put away Ismael and al three without gainsaying cherefully These ouercame carnall reason and this desire of pleasing God made Saint Paul a zealous Professor Faith made Gideon to leaue thousands Iud. 7. 7 12. 8. 10. 13 5000. Iosh 6. behind him and to bee content to enter the battaile whith 300. against many thousands so did Ioshua by Gods direction command seuen Priests to goe seuen times about the walls of Iericho to beate them downe with sound of Rammes hornes This faith loue made many proselytes and Heathen to become Christians and Christians in the time of bloody persecutions to forsake all for Christs sake and his Gospell as the Apostles spake of themselues vnto Christ This faith and loue of God will vanquish the world 1. Ioh. 5. 4 5. and will make 〈◊〉 leaue the Court of Pharaoh to bee with Gods people in affliction and will make Amaziah to separate himselfe from the 2. Chro. 25. 6 9 10. wicked and make light of an 100. talents of siluer Yea so powerfull is faith and loue of God as they will ouercome our selues euen to make light of our selues and our liues for the Lords sake as we see in the blessed Martyrs suffering cruell torments for the truth sake for the power of faith and spirituall loue is supernaturall and is wrought and so assisted by Gods Spirit as no worldly or fleshly impediments can hinder them in the way to eternall life Therefore must we labour for these graces aboue all things if wee would be masters ouer our selues if wee would preuaile against all hinderances of our saluation These will bridle lusts contemne vaine honours resist Satan and his temptations and seeing they are so powerfull hence may we see whether wee haue this faith and true loue if we can ouercome our corrupt nature carnall reason and this euill world but if these ouermaster vs then want wee this faith and loue from which those be farre off who are led like beasts by nature like sensuall men by lusts corrupt reason and by this vnconstant world and the vanities thereof Though they doe beare the name of Christians yet Christs power is farre from them Note further hence why hee speaketh thus to Ruth euen to giue her to know the true cause of his kindnesse and good respect towards her euen her godlinesse and grace which may teach That vertue and grace are the greatest motiues to incite great men which be also good men vnto the workes of mercy and bounty to the poore as we here see by Boaz speeches for vertue is louely to them which are vertuous though the parties be neuer so poore Let thē the poore labour for grace and godlinesse that they may find mercy at the hands of the wealthy for if they feare God he wil be their spokes-man hee will moue the hearts of others to doe them good Though this bee the way to procure fauour yet commonly we see the poore idle and too lewd of life and yet they murmure curse and rage if they be not relieued for they thinke they ought to be relieued euen because they bee poore though neuer so wicked though they will hardly labour to take any paines to liue when of such the Apostle speaketh that they should not be relieued Hee that will not labour let him not eate 2. Thes 3. saith the Apostle As this is for instruction to the poore so the rich from Boaz may learne on whom to bestow their fauours and workes of mercy euen vpon the godly the houshold of Gal. 6. 10. Mat. 25 10. Pro. 19. 17. Psal 41. 1 2 3. faith for in them Christ is relieued in them they doe lend vnto the Lord who vvill repay them to the full and greatly reward them But of this a little before in the beginning of this verse Verse 12. The Lord recompence thy worke and a full reward be giuen thee of the Lord God of Israel vnder whose wings thou art come to trust THese words are a prayer and blessing pronounced out of the mouth of Boaz vpon poore Ruth which doth maruailously set out the pietie of this man Here may be noted who makes this request to whom for what for whom and why The Lord recompence thy worke This rich Boaz prayeth for
that cause more worthy of encrease of honour with men of wisedome and vnderstanding For that thou hast comforted me to wit a stranger a widdow and poore euen me hast thou comforted by such gracious speeches so full of mercy and pietie The word comforted by an Antiphrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24. 64. signifieth a freedome from griefe which implyeth that before she was not without heauinesse in this her poore estate for a widdow poore and a stranger in the place of her abode how can shee not be sad and pensiue Afflictions are not ioyous to any for the present they will make sad the heart of the best for a while so long as we carry about this corrupt heart and nature of ours and therefore let men looke vpon the afflicted with compassion to comfort them Many wayes did Boaz comfort poore Ruth First by a louing appellation calling her his daughter verse 8. Secondly by allowing her to gleane in his fields and willing herso to continue with his maidens vers 8 9. Thirdly by charging his seruants in her hearing not to touch her verse 9. Fourthly by graunting her freedome to drinke with his seruants when shee should be thirstie Fifthly by commending her vertues and making mention of her former well-doing And sixtly in heartily praying for her Thus may the poore afflicted be comforted by the wealthy and persons of authority and especially in praysing their vertues and praying for them for the godly esteeme highly of the prayers of the godly for they know that God heareth them The prayer of faith and feruency Iam. 5. 16. of spirit auaileth much and God hath promised Gen. 20. 7. Iob 42. 8. to heare one for another and it is a signe of the Lords great displeasure when he will not 1. Sam. 16. 1. Ier. 7. 16 and 11. 14. and 14. 11. haue one to pray for others Therefore let vs make much of the prayers of the godly for they are comfortable Saint Paul besought the Saints to pray for him and that very often and this he doth almost in euery Epistle he intreateth the Romanes Ephesians Philippians Corinthians Rom. 15. 30. Ephe. 6. 18. 2. Cor. 1. 11. 2. Thes 3. 1. 1. Thes 5. 25. Heb. 13. 18 19. Phil. 1. 19. Col. 4. 3. Thessalonians Colossians the Hebrewes all but the backsliding Galatians a thing worthy of note And for that thou hast spoken friendly vnto thine handmaid This sheweth wherein shee tooke the greatest comfort euen in his last words in praising her vertues and praying for her which sheweth what it is wherein the godly poore take speciall comfort euen in their good name for well-doing and in the prayers of such as be godly To be praised of the godly for well-doing is great comfort for they be the best Iudges thereof and they be the best men and their prayers as before is noted are auaileable with God Let vs then striue to get a good name with them and to haue their prayers and requests to God for vs and when we get these let vs be comforted therein The word translated friendly is in the Hebrew to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart and so the Septuagints translate it The heart is affected with comfortable words Thus Ioseph Gen. 50. 21. also spake to the heart of his brethren for the heart in aduersity wisheth comfort and when the same is offered it reioyceth therein Therefore must we so speake to the afflicted as we may Osea 2. 14. make glad the heart of the oppressed So doth the Lord speake to his people and so commandeth Esai 40. 2. he his Prophets to speake vnto them Now to speake to the heart of another is thus First when we speake with a feeling of their afflictions from our owne hearts thus the Iewes comforted Mary Iohn 11. 19. and Martha The Syriach there is They spake with their heart and so spake Saint Paul to the Thessalonians 1. Thes 2. 11. And secondly to speake such things as tend to their comfort and what we know in their case may comfort them as Ioseph did to his brethren Gen. 50. 21. and as the Prophet Esay sheweth in Cha. 40. 2. If this be our duety and our mercy to the distressed then they offend against mercy and charity who speake vncomfortably vnto the afflicted as the Iewes did to our Sauiour vpon the crosse and the friends of Iob vnto Iob which much displeased the Lord and kindled his wrath against them Boaz before called her his daughter but shee nameth her selfe to be his handmaid a tearme of humility and a note of modesty in her selfe who was nothing lifted vp with a proud conceit of her selfe for all his fauour and commendations For godly and humble persons are in themselues no whit the higher minded for the good that is spoken of them nor for the countenance of great persons towards them for they truely know themselues to be nothing and that all is from God the Fountaine of goodnesse Therefore there is no danger to praise these vpon iust cause to their faces for their comfort as Boaz doth Ruth here especially being in a low estate and in affliction Though I be not like one of thine handmaidens Thus doth Ruth debase her selfe for such as be truely religious haue a low esteeme of themselues The examples are pregnant in Moses Gideon Abigail Exod. 3. 13. 〈◊〉 6. â—5 1. Sam. 25. 24. and the Centurion who held himselfe noâ— worthy that Christ should come vnder the roofe of his house so lowly thought he of himselfe Because they know and feele their infirmities they haue ouermastered pride and selfe-loue they acknowledge that in themselues that is in their flesh dwelleth no good and therefore they thinke and speake of themselues very humbly Which grace we must labour for for it will procure Prou. â—2 4. and 15. 33. loue yea honour for he that humbleth himselfe shall be exalted Now the true signes of such as be lowly in their owne eyes are these First they thinke better of others than of themselues Phil. 2. 3. as Ruth doth here and as men should doe Secondly they be loth to vndertake great and high matters as Moses to goe to Pharoah and Exod. 3. 11. 1. Sam. 18. 23. to bring Israel out of Egypt and Dauid to be Sauls sonne in law Thirdly if they be aduanced they receiue honour with great humilitie as Abigail did Fourthly in their high place and prosperity 1. Sam. 25. 41. they be not of a proud and hautie spirit as we may see in Ioseph Moses Dauid Ester ruled by Mordecai and in the Apostle Saint Paul Fifthly they scorne no duety though meane if it Gen. 13. 8. be a duety for them to doe Abraham the Vncle will intreat peace at the hands of his Nephew Lot If Dathan and Abiram scorne to come to Moses Num. 16. 12 25. he will goe out to them they stand not vpon
shee had stolne this corne nor that shee had gone a begging to get it or this other food for shee asketh where shee had gleaned and wrought not where shee had stolne and begged For loue is not suspicious it thinketh 1. Cor. 13. 5. no ill Naomi was perswaded that some had bestowed this fauour vpon Ruth gleaning and working in the field This grace of charitie must wee labour for euen in thinking not amisse of others in getting goods though much in a small time so there be not apparent tokens of the ill meanes vsed in getting the same for God can suddainly enrich a man as he did Abraham and Lot so Iacob in the seruice of Laban For the blessing Prou. 10. 22. of the Lord maketh rich Yet if the man be wicked and hastily is made rich except an apparent cause be seene and the meanes also he may be suspected for of such Salomon speaketh in the Prouerbs that they shall not be innocent and Pro. 28. 20. and 20. 21. goods so gotten shall not bee blessed in the end Some frō hence teach because Naomi asketh Ruth where she had gleaned and wrought that day that Parents are to take an account of their children how they spend their time where they haue beene and with whom Indeed this will make children to take more heed to their wayes it will discouer to parents their nature and conditions the better and it may preuent many euils through feare to be called to an account for the same As on the contrary this neglect in parents giues children the reine and so they take libertie to sinne presuming of parents indulgencie as did Adoniah to 1. King 1. 6. whom Dauid neuer said Why hast thou done so Which made him proud and presumptuous to his owne destruction Blessed be he that did take knowledge of thee to wit to shew thee this mercy and kindnesse for hee taketh knowledge of another who considereth so of him as his estate and condition requireth and thereafter doth him good as Boaz did to Ruth when he knew what shee was as is before noted out of verses 8. and 9. For which here Naomi is thankefull before shee knew the name of the man and here heartily prayeth for him Hence teaching that benefits receiued prouoke the godly to be thankefull though they know not the parties and also to pray for them as Naomi doth here Which serues to encourage men to doe good to the godly though their persons be not knowne they shall not lose with them the fruit of their well-doing for such will be thankefull and will pray for them that God may blesse them And this teacheth such as receiue fauours to shew themselues thankefull to them which bestow them Now thankefulnesse appeareth First in acknowledging of benefits receiued the contrary is ingratitude and a note of pride withall Secondly in praying for them as Naomi doth here and Saint Paul for his friends Thirdly in 2. Tim. 1. 16. requiting the kindnesses as we shall be able and 1. King 2. 7. Ios 6. 23. 2. King 4. 13. Ester 6. 3. occasion offered as Dauid to Barzillai the Spies to Rahab Elisha to the Shunamite and the great Emperour Assuerus to poore Mordecai Which is a reproofe to the ingratefull such as will not acknowledge a benefit or lessen it when they confesse it they that neuer care to requite it though it be in their power so to doe it yea and need on the other side require it Lastly such as doe requite euill for good Here we may farther note that a good heart reioyceth in the well-fare of another For Naomi blesseth God for Boaz taking knowledge of Ruth for doing this kindnes vnto her so doe the Macedonians for the Corinthians kindnesse vnto the Saints at Ierusalem For such haue louing hearts are void of enuie therefore can they reioyce and blesse God yea and pray for a blessing vpon those which doe good vnto others which grace we must striue for And she shewed her mother in law with whom she had wrought and said The mans name with whom I wrought to day is Boaz. As Naomi did demand of her where and with whom shee had beene so Ruth answereth plainely telling her that the mans name in whose field she gleaned that day was Boaz by which Naomi perceiued the good hand of Gods prouidence conducting her into the kinsmans field whose fauour made her afterwards to counsell Ruth to goe into the threshing floore to Boaz as it followeth in the next chapter Ruth calleth gleaning working as Naomi did before for the diligent hand worketh euen in that which otherwise may seeme to require no great labour Shee saith shee wrought with him not that he laboured with her neither that shee did worke for him as the Phrase in our speech doth intimate but her meaning is that shee wrought in his field with his leaue good liking In telling his name to her mother in law it seemeth she learned it in the field no doubt she did aske after it that so shee might speake of his goodnesse vnto her mother in law when she came home And we must know that it is our duety to take speciall notice of such as doe vs good to know them by name that so they may be acknowledged as occasion shall be to meet with them that they may in particular pray for them and to giue them their due praises to others For either to neglect to know them or easily to forget our Benefactors is a fault Verse 20. And Naomi said vnto her daughter in law Blessed be he of the Lord who hath not left off his kindnesse to the liuing to the dead And Naomi said vnto her The man is neere of kinne vnto vs one of our next kinsmen THis is Naomi her speech againe vnto Ruth wherein shee first earnestly prayeth for Boaz with the reason why shee was so moued thereto and then sheweth her what he was to them euen a very neere kinsman And Naomi said vnto her daughter in law c. When shee heard who it was and calling to remembrance what hee was to them and what mercy he had formerly shewed vnto her husband and children shee breaketh forth into prayer for him Whence we may learne that new kindnesses added to the old doe the more inflame the affections to loue and hearty well-wishing as may appeare heere by Naomi For new fauours call the old to remembrance and testifieth the continuance of loue This is an encouragement to such as haue beene kind still to continue so to the thankefull the latter fauors shall keep vp the affectiō of loue and be the remembrancer of what is past and to bind the parties the more vnto them Now if this be so with men how should we be inflamed in loue towards our good God and Father who daily reneweth his blessings vpon vs Ought we not to increase in loue according to his mercies But oh vngratefull man What stupiditie possesseth
wee may not keepe familiar company with such then certainely we may not marry with them their birth wealth and conceited hope to win them cannot make way for such marriages to them which feare God and loue their owne soules Fifthly with such as bee vniustly diuorced for that is to marry another mans wife and to commit adulterie These marriages are made after the flesh where the diuell danceth but God is displeased and good Angels and good men offended With whose maidens thou wast These words are added to shew what Boaz she meant and also to giue Ruth some hope of good successe For Ruth might obiect three things which Naomi in this verse preuenteth She might haue said Alas I am poore what hope of one so rich To which Naomi answereth He is thy Kinsman and therefore by law bound to marry with thee though herein she did somewhat erre Againe if Ruth had said I am not knowne well to him and I feare his dislike Naomi here putteth her in mind with whom shee had been euen with Boaz who had taken notice of her and had been kind to her and had spoken well of her yea in this she calleth a particular kindnesse of Boaz to her remembrance who willed her to abide with his maidens Thirdly if Ruth had obiected the want of opportunitie and fit occasion to speake to him Behold saith Naomi hee winnoweth this night barley in the threshing-floore So then note That warrant from God experience of the loue of man and fit occasion to effect a matter are strong inducements to attempt the same These made Ester to aduenture to goe vnto Ahasuerus her calling from God her experience of former fauour and the present cause requiring and occasion offered to make triall And where these concurre let vs boldly doe our indeuour with hope to effect what wee goe about Behold That is See and consider the prouidence of God it is as one would wish it falleth out opportunely as if God had decreed to bring it to passe so Naomi obserued Gods prouidence plainely for it appeareth manifestly where and when hee decreeth to bring things to passe so as we may say Behold the hand of the Lord And this either for good as in preuenting Mordecaies Ester 6. 1 3. destruction the Widow of Sarepta her famishment 1. King 17. 10 11 12 13 14. 1. Sam. 23. 27. Exod 2. 5. Gen. 37. 24 28. Dauid from the hand of Saul Moses from drowning and Ioseph from perishing in the pit or for euill to bring iudgement vpon the wicked as vpon Iezabel and Iehoram as God had 2. King 9. 15 21 25 30 36. threatned catching them as it were in a trap the one in the portion of Naboth and the other in Iezreel For the Lord seeth all things and his Iob 28. 24. 3â— 21. eyes are vpon the wayes of men to bring his decree to passe by his power and prouidence Let vs then cast our eyes about vs and obserue Gods prouidence for so shall wee see both his mercy and iustice to praise him it will make vs patient and contented vnder euery crosse and carefully to relye vpon him when we see how his prouidence waiteth vpon his promise good will and pleasure Yea this will comfort vs and make vs not to feare what man can doe vnto vs seeing his hand is ready to helpe Hee winnoweth barley to night in the threshing floore For the threshing floores in those times Iudg. 6. 37. Gen. 50. 10. Numb 18. 30. 2. Sam. 6. 6. and 24. 16. 1. Châ—o 21. 24. it scemeth from the first of Samuel chap. 23. and other places that they were abroad in the fields as the wine-presses were and this place sheweth that Ruth went out of the citie thither In such a place Dauid built an Altar to the Lord in the 2. Chron. 3. 1. threshing floore of Ornan Of the manner how it was made is not expressed in the Scripture It may also seeme that the winnowing was towards the euening in those hot countries when the wind did arise called The wind of the day or as in Genesis it is translated the coole of the day Boaz Gen. 3. 8. though he winnowed not himselfe in person yet he may be so said to doe in commanding his seruants hee there being a diligent ouer-seer and a helper forward of the worke with his presence Howsoeuer this may we learne that It is no vnseemelinesse for men of birth of place and wealth sometime to follow in their owne persons meane labours of their calling as hee doth here winnowing of corne Gideon his threshing Iudah his sheep-shearing Elisha his plough This they did not of base niggardlinesse as loth to keepe seruants to doe it but to exercise themselues in labour which is healthfull to preuent idlenesse and ill fruits thereof to be an example to others as was Iulius Sueton. Caesar who would goe bare-headed and on foote both in hot Sun-shine and in foule weather often before his Souldiers and as the Lord Lacie Irish Chron. chiefe Iustice in Ireland who tooke vp stones to beare them to the building hee had in hand to prouoke the lazie Irish to take paines Which reproueth those which doe condemne them that so take paines being persons of worth as if it were discredit to them and to bee basely accounted of for so doing when yet wee see out of the Scripture men as these proud fellowes hold them of meane callings chosen to high places as Moses from keeping sheep to be Ruler of Gods people so Dauid to be King Gideon from threshing to be Captaine ouer the hoast of Israel Elisha from the plough to be the Lords Prophet so Amos from the herd Peter from a poore fisher-mans estate to be an Apostle and the like we find in heathen historie of one L. Q. Cincinnatus who was fetched Eutrop. Val. Max. from the plow to be made Dictator in Rome and after returned to husbandry againe Thus we see how great men did set themselues to callings now held base and meane by proud and riotous spirits and also many highly aduanced from meane places and low estate of life for their worthinesse and vertuous industry for which they were honoured how meane soeuer by birth or education such were these Emperours Pertinax an Artificers sonne Dioclesian a Scriueners sone Valentian the sonne of a Shoomaker and of a Gardiner came Proâ—us Let our lazie and lewd Roysters vpstart Gentrie or such as come of worthy Ancestours yet hauing no worthinesse in themselues behold these and learne to doe as Maximinus Senior did who when he was Generall did take such paines in meane matters as others found fault with him But he answered them The greater I am the greater paines will Quò maior sueâ—o tantò plus laborabo I take If our Yongsters would thinke hereof they would not scorne to take paines as they doe and yet scorne not to liue in a more base course vnworthy
looke vpon God as his Creatures but as counterfeits and such as be of the Deuils making they see not their owne naturall face in a glasse but the counterfeit of another one perhaps damned in hell for whoredome already Such as haue vsed this sinfull practice and haue turned to God haue repented of this as of an accursed worke of the flesh and as proceeding from Satans instigation Lastly no modest Matron euer vsed it but chaste hearts haue alwayes detested it and therefore is it carefully to be auoided And put thy raiment vpon thee That is thy best apparell or such as thou hast put vpon thee handsomely Concerning apparell I will speake somewhat at large In innocencie there was no need of rayment Adam and Eue in that estate liued naked and were not ashamed neither was there cause for that they had not sinned but after the fall it was of necessity to put on apparell to couer our nakednesse for preseruation of our bodies and to defend them from extreme cold heate and from hurts which they are subiect vnto in going naked So then now we should haue care for rayment for our selues for such as depend Prou. 31. 21. vpon vs and for the poore as Iob had Iob 31. 19. Touching this necessity of wearing apparell it is agreed vpon on all hands nature teacheth it and need inforceth it and herein to haue not onely one sute but change also for shift if we be able for it is lawfull to haue change of rayment yea to weare costly apparell so it be comely Of which I will speake in order We may haue change of rayment there is a necessity in it a cleanlinesse also and Ioseph in loue gaue to Beniamin fiue Gen. 45. 22. changes of rayment for him to weare If any obiect Mat. 10. 10. our Sauiour his forbidding two coats We must know it was no absolute forbidding for there he also forbids prouiding of money for their iourney and other things else But this was to shew that they were to make speed and also to teach them to depend vpon his prouidence for he vndertooke to prouide for them in this iourney And by this experience of Christs mercy towards them he would teach them how to trust in God when hee was to send them abroad into all the world after his Ascension And therefore the begging Fryers haue hence no ground for their idle life and for their hauing but one coate True it is that to haue changes of rayment and to see our brother naked hauing no cloathes to put on and yet we not supply his want were an vnmercifulnesse if so by our neglect of him he should perish otherwise we may weare change of rayment yea put on costly also with changeable colours ornaments vpon Salomon wore costly attyre so his wife Ioseph Psal 45. Gen. 41. 42. Ester 8. 15. Gen. 27. 29. Gen. 37. 7. 2. Sam. 13. 18. Ester 8. Mordecai and Esau in Isaacs house they wore also garments of diuers colours so did Ioseph in Iacobs house and Tamar Dauids daughter and Mordecai was clad in white blue and purple And as for ornaments as eareings bracelets chaines rings Iewels of gold and siluer the Lord allowed them to his people to weare them vpon them Exod 32 2. Gen. 24. 22 23. and so did Rebecca weare such sent by Abraham for Isaacs wife they be made for mans vse and therfore the godly vsing thē and God allowing them wee may vse now our Christian liberty therein But here wee must obserue decencie which is a comelines befitting the person of euery one And here must be considered first age young or old for the same color fashion befit not both alike Secondly the sex man and woman for these must be distinguished as God ordained in Moses Law nature it selfe reason and lawes of well gouerned Common-weales doe so ordaine also Thirdly Vide Kick. de politeta lib. 1. cap. 10. the profession and calling of persons and the difference in place for some be publike some bee priuate which must bee looked vnto It is therefore reproueable for publike persons out of basenesse not to goe as their place requireth and for priuate persons to goe beyond their calling and their condition of life although it bee not aboue their habilitie for this breedeth confusion and discord when such also as by profession should be graue as Scholers and Ministers yet doe goe Ruffian like it is worthy of reproofe and punishment also Fourthly the manner of wearing must be obserued it must bee comely with shamefastnesse 1. Tim. 2. 9. and modestie both in men and women we must so weare our apparell as grace and vertue and not corruption of heart and vice should appeare to bee in vs. The vertues which must appeare in vs by our attire are these First is modestie for raiment was to couer our shame and therefore that whorish fashion of going with naked brests and so low vncouered as some doe is to be abhorred of modest women and chaste virgins Sulpitius Gallus a Heathen Romane fell out with his wife because shee went abroad with her face vncouered and said to her The law limits my sight vnto thee to which thou art to approue thy beauty and to become faire and louely but to bee willing to bee seene beautifull to others must needs bring suspition of an ill mind and a staine withall I wish husbands to bee Sulpitiuslike to such wiues as goe thus wantonly bare-brested shewing how naked their hearts be vnto lustfull practices But some foolish and harlotrie husbands doe delight to see their wiues and daughters to goe so they be like Assuerus who will haue Vashti to come forth to shew her selfe but I wish the wiues in this thing like Vashti and not to yeeld to their drunken humoured husbands to goe so immodestly but they are perhaps rewarded as they iustly deserue sometime for can the shop-windows alway stand open and no customers come at any time to buy Secondly is grauitie according to yeeres and therefore all fantastick light vaine and daily strange fashions now in one then in another is folly and vanitie apish toying and argueth great leuitie of Zeph. 1. 8. mind condemned by the Word and by all sober and graue persons Thirdly is frugalitie for excessiue cost is vnthriftinesse and herein a great consumption to a mans estate and an argument of idlenesse if men commonly goe costly The rich Glutton is taxed for going costly and fairing Luke 15. daintily euery day which brought him to hell at last Fourthly is humilitie for indeed our rayment from the first cause is a signe of our rebellion against God and that wee haue lost our innocency and therefore we haue no more cause to be proud thereof then a malefactor of his halter though it be golden It is reproued as a fault in the daughters of Iudah to be so proud of their attire Isai 3. and we haue more
great neglect of that which is publicke is no small detriment to to the Common-weale this great care of euery man for himselfe and for his owne priuate and little or rather none for the publicke is the cause of so great and so many euils euery where among men Secondly that men are to yeeld readily to lawfull authority commanding whatsoeuer worth they be of which are so commanded Men must bee like the Israelites and do as they said they would doe to Iosua euen to obey readily in all things Ios 1. 16 17 18. and so to vphold his authority as also they would oppose theÌ„selues against such as would not obey Dauid was very obedient vnto Saul albeit hee was anointed himselfe hee stood not vpon his right but waited the Lords time and was willingly obedient Thus should wee be to lawfull authority as the Apostle exhorteth and that by Rom 13. 1 4. Tit. 3. 1. many reasons in the Epistle to the Romanes though in those times the Kings and Gouernors were Heathen and bloudy persecutours This condemneth those which are like Corah and his Companie and like Absalom and his associats in conspiracie which are so farre from obedience as they rise vp in open Rebellion against lawfull authority Such were the counterfeit Catholicks and such be they euer in heart though not alway in action in this our Soueraignes Dominions This also checketh those which though they hate treason and rebellion and will not disobey supreme authority yet will despise inferiour officers but they are commanded the contrary as the Apostle Peter teacheth for not onely 1. Pet. 2. 13. the King as Supreme but also such as be sent of him are to bee obeyed of conscience for the Lords sake Verse 2. And hee tooke ten men of the Elders of the Citie and said Sit yee downe heere And they sate downe HEre is set downe the Assistants in this businesse how many what they were whence taken and their sitting downe in the place of Iudgement with Boaz and the Kinsman after that Boaz had willed them so to doe And he tooke ten men The Elders and people were gathered together it may seeme before vnto the Gate whether it was that they were especially sent for or that they hearing that Boaz was gone vp to the Gate of the Citie and so came voluntarily as it was perhaps their manner so to doe when they heard of any to goe vp to the place of Iudgement it is not certaine but the Elders were there and the people also verse the 11. and of the Elders hee chose onely ten to sit in the place of Iudgement why onely ten is no reason giuen it may be the number was chosen according to the ten yeeres of Naomi her absence Chap. 1. 4. in Moab or according to the number of the ten Commandements to put them in mind of their duety or for what else I will not further coniecture it was a number thought fit in this case for the hearing and determining of the matter This wee note in Boaz taking of these men men of authority that publicke causes are to bee handled Deut. 25. 7. Ios 20. 4. before publicke persons and of them a competent number for the determining thereof for therefore are such appointed publicke persons for publicke causes and by such as haue authority to end matters the thing in hand is more firmely established and if there haue beene before or might after contention arise the same hereby is cut off and preuented And therefore in such cases let such fit persons and so many bee Iudges as may by their authority end businesses betweene one anther Of the Elders Here I will note First what Elders were Secondly of whom chosen Thirdly of what sort of persons Fourthly why set ouer the people And lastly why called Elders For the first Elders were men of authority distinguished 1. King 20. 7 8. from the people and ioyned with others so as it is said the Princes and Elders Esdra 10. 8. Iudg. 8. 6 14 16. Iudges and Elders Deut. 21. 2. Elders and Officers Num. 11. 16. vnder this name were the chiefe in the Common-wealth comprehended both out of Israel Ios 9. 11. Num. 22. 7. and in Israel as in many places it fully appeareth and 2. Chro. 5. 2. Esdra 5. 9 10. 1. Sam. 15. 30. 2. Sam. 3. 17. 5. 3. and 17. 15. Exod. 4. 29 and 17. 5. and 24. 1. therefore Princes are included in Elders Iudg. 8. 6 14 16. and Rulers and Elders made one Esdra 5. 9 10. and 6. 7 8. The chiefe of the Kings house were called Elders 2. Sam. 12. 17. and such as in euery city bare rule Deut. 21. 3 19 20. for those which were appointed in euery city to be Iudges and Officers in Deut. 16. 18. are euery where after called by the name of the Elders of the city Deut. 21. 20. and 22. 15 18. Thus the Lord ordeined Gouerners to rule his people For the second they were chosen by the people and admitted by Moses as himselfe in a place witnesseth Deut. 1. 13. which was to them a great libertie and freedome For the third they were of the best able and fittest men thus to be qualified first to bee men of Exod. 18. 21. See Zipper de Lege Mos â—â— 3. ca. 9. Deut. 1. 13. Esai 3. 4. 2. Chro. 19. 11. 2. Sam. 23. â— 2. Chro. 19. 7. Exod. 18. 21. wisedome and vnderstanding and not childish and simple persons for that is a punishment vpon the people to haue such ouer them Secondly to be good men religious and fearing God for such should rule ouer men as haue conscience towards God vnder whom and for whose glory they are to rule and with those the Lord will be 2. Chron. 19. 11. Thirdly to be men of truth as Exod. 18. 21. Gen 42. 11. Iethro aduiseth that is true men as Iosephs brethren call themselues such as are that which they seeme to bee not pretending one thing and intending another but in the course of iustice doe follow the truth of the cause as the truth thereof shall appeare vnto them Fourthly to bee men Deut. 16. 19. Prou. 1. 19. Ezech 2â— 27. 1. Sam. â— 3. hating couetousnesse else will they take bribes and loue dishonest gaine and peruert iustice Fifthly to be knowne men in these things Deut. 1. 13. When such are set ouer a people let vs praise God and reioyce where such bee wanting pray to God to send them and where the contrary be lament and bewaile the estate of such a people Touching the fourth why they bee set ouer a people For the praise of the good and the punishment 1. Pet. 2. 15 14. 2. Chron. 9. 8. of the bad and to rule in iustice and in iudgement and to gouerne the people for that we bee all of a rebellious nature since the fall of Adam Now to gouerne well Magistrates and men in authority must doe two things
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
the honour which our family may come vnto by obtaining antiquitie should make vs vphold it for ancient families haue a certaine honour vpon them for antiquitie sake though otherwise but poore and meane Now to keepe vp a name and that in See Verse 12. good credit we must obserue and fulfill these things first plant Religion and keep that among vs for so God will vphold and strengthen vs and blesse vs and ours the godly shall be had in an euerlasting remembrance but the name of the wicked shall rot Secondly bring vp our children and so teach them to bring vp theirs in honest courses and callings and not to let them liue idly and vainely for nothing preuents euill more nor vpholds a mans estate better than to liue with industry and diligence in a calling and what ouerthroweth houses and bringeth men to ruine making Gallants to sell away their inheritances but that they haue beene idly brought vp without callings without honest imployments Thirdly keepe our Genealogies from our Ancestours and the increase of our posterities to behold therein the Lords blessing and to reioyce in our encreasing the Lords Church Fourthly we must helpe them vp againe which by Gods hand fall into decay common charity and naturall loue doe perswade hereunto and our owne credit also in keeping our name from contempt if that respect may moue vs for the more poore the lesse esteeme and the greater contempt Fifthly we must labour to preferre our kindred to good marriages to good places as they shall be fit and occasions offered as farre forth as we shall be able to the vtmost Sixtly we must loue one another entirely Which shall appeare first by our enquiring after one another when we be separated Secondly by visiting one another neere and sending one to another farther off Thirdly by being glad to see any of them though descended many degrees from vs for the further off the better appeareth the antiquity of our kindred and the greater encrease of our house Fourthly by being desirous that one should make vse of another before any other whatsoeuer for this combineth them very neerely in affection Fifthly and lastly to defend them in their iust causes and to be as one man to preserue them from wrongs and iniuries offered them vniustly this doe but yet onely as farre as may stand with publike peace for that must bee preferred before kindred yea and our owne estate and liues lest we runne into factions and partakings and so cause ciuill dissention which must be most carefully auoided but otherwise being no breach of publicke peace no wrecke of conscience nothing against iustice and legall proceedings we must defend them and in their good courses vphold them in loue and charity If euery house and familie would doe thus should not men be happy should not euery one rest in peace vnder his owne vine The rich friends would supply the want of their poore kindred and the poore would honour them and lay downe their liues for them Charity would rule as Queene and iustice would sit in peace Religion would flourish and the Land would bee blessed and people made renowned admired and feared Before I end this verse here it may be asked Whether the Law of Moses mentioning a Deut. 25. â— brother be to be vnderstood of naturall brethren or onely as the Hebrewes vse to vnderstand brother a neere kinsman and not a naturall brother Answer It is to bee vnderstood of a naturall brother for the Law was in vse before it was Gen. 38. 17 18. written and so then vnderstood by Iudah and Thamar God dispensing therewith and Naomi Chap. 1. 13. thus vnderstood it also though if there bee no brother the nighest kinsman then must marry the widdow therefore Ruth claimed it of Boaz and Boaz did propound it to the neerer kinsman besides these Learned men doe take the Law to be so meant Verse 6. And the Kinsman said I cannot redeeme it for my selfe lest I marre mine owne inheritance redeeme thou my right to thy selfe for I cannot redeeme it THe Kinsmans answer to Boaz concerning his propounding of Ruth to him He refuseth her and giueth his reason then he resigneth his right to Boaz and repeateth againe the words of refusall as a reason of his resignation And the Kinsman said I cannot redeeme it for my selfe He could before redeeme it but now he saith he cannot he loued the land and in that respect hee was ready to fulfill the Law but hee cared not for the woman the poore widdow and in this regard the Law was not respected of him So we see how that Worldlings are partiall obseruers of Gods Law some part they take and some part they leaue euen as it liketh them they looke to the bare Letter but not the spirituall meaning they shunne the act but for words and thoughts they doe take no care the sinnes in the grossest kind they auoid but the lesser as they account them they make little or no conscience of that which concerneth their pleasure and their profit according to the Law they are ready to doe but on the contrary where the Law crosseth them that they cast behind them as this Kinsman here they hate popish fasts but loue drunken feasts they abhorre superstitious worship and cost about it but they can bee content to liue of sacriledge and the maintenance due to Ministers though giuen by Ancestours to the Church with an execration or curse vpon such as shall change them to any other vse other mens dueties they can heare of and vrge the Law to them but to be told of their owne and pressed to the performance thereof they cannot endure The reasons of this partiality are these First the want of the true loue of God and reuerent feare of the power and authority of the Lawgiuer for where this loue and feare is there will be respect had to all the Commandements Psal 119. 6. without partiality as we may see in Dauid and in other holy men of God Secondly the vnbridled lust of man vnsubdued not brought into the obedience of Christ by the power of the Word as Saint Paul speaketh for if the Word 2. Cor. 10. 5. ruled in their hearts they would not be thus partiall in obeying Gods will but bee like Zacharie Luk. 1. 6. and Elizabeth walking in all the Commandements of God vnblameable Thirdly their loue of pleasure and worldly profit more than God himselfe which appeareth by this that they will lose neither of these for Religion sake Herod will doe many things but his pleasure with Herodias he will not forgoe Ananias and Saphira will giue much sell all to giue to the Church but not giue all they will thinke more of the matter than giue away all at once though still they will pretend it such Herod-like and such Ananiasses there bee which haue not denied their pleasures nor their profits for Religion sake which therefore maketh them partiall in
their obedience to God Fourthly the loue of praises of men and feare of them Ioh. 12. 42 43. make them to make balkes in their seruice to God now omitting this then that and heere trespassing and there offending against the Law to get this mans praise and not to displease that being bound onely to man but loose in their hearts to follow their owne wils in respect of any conscience towards God Fifthly the deadnesse and benummednes of their consciences for want of looking into Gods Law and the searching out of their wayes by the same which neuer troubles them for neglect of their dueties nor for the breach of any part of the Law Sixtly a carnall perswasion of their good estate and that in thus doing they be not so much to blame because they thriue in the world they get many friends and they see others also to be their companions with them herein of the best ranke in the world and such as professe to be better yet are taken tardie in foule faults and therfore are they hartened hereby in this their halting seruice and partiall obediēce to God Let vs take knowledge of this to bewaile it then to remoue these causes and to labour for the contrary graces that wee may serue God with all our hearts Note againe how he saith I cannot when hee might haue said I will not but hence we see that what man will not doe that hee excuseth with I cannot doe So did the high Priests and Elders answer our Sauiour saying they could not tell when indeed they would Mat. 21. 27. not tel him what they thought of Iohns Baptisme for I cannot is a more modest speech than I will not and it carrieth a reasonable excuse with it for in reason we thinke that what a man cannot doe he should not be vrged to doe and therefore doe men vse to say they cannot doe that which they haue no will to doe either of a froward spirit which is to be condemned or vpon respect of some inconueniences which may in some sort be excused with I cannot doe to wit with conueniencie but this must not excuse or hinder our duety of charitie to neglect the helping of our brother in this his necessity or to omit to doe what we ought or may well doe for so to say I cannot is vntruth and an euill excuse Lest I marre mine owne inheritance Thus this Kinsman excuseth his refusall of Ruth He might thinke perhaps being a worldling that he might marre it if he married a young woman and so bee ouercharged with children or that in marrying Ruth hee should bee burthened with poore Naomi or he hauing children by another should by this bring a new charge vpon him and occasion discord by children of diuers women which seldome agree as may be seene in Ishmael Isaas and Iacobs sonnes or he might haue another wife as vpon this place some doe note and so by taking this the house might be filled with contention as wee may see when Abraham tooke Hagar to Sarah also in the wiues of Iacob Elkanah his two wiues and as is very like betweene the wiues of Lamech the first Bigamist Or lastly he might thinke hauing a good inheritance of his owne by taking Ruth and be getting a sonne to the dead and so perhaps hauing no more should thereby raise vp the name of the dead vpon his inheritance and want one for his owne which he would not so marre as he saith whatsoeuer his thought was thus to moue him to speake We may learne that a Worldling is carefull to preserue his outward estate that it be not marred as he here speaketh for such a one is wise in his generation hee loueth his riches and wealth and he feareth want and it is not amisse to care to get honestly and to preserue our lands and goods when wee haue them for they are Gods gift and wee are made his Stewards ouer them to keepe them carefully and to imploy them according to his will and not after our lusts yea this wee are commanded to doe and vrged by Pro. 27. 23 24 25 26 27. Gen. 33. 13 14. 1. King 21. 1. Tim. 5. 8. Prou. 31. 1. Cor. 12. Salomon thereto by many reasons this care had Abraham Isaac Iacob Naboth and the Apostle telleth vs that euery one is to prouide for his familie as the good Huswife doth and parents are to lay vp for their children which they cannot doe except they be painefull frugall and do care to vphold their estates and therefore thus farre a worldling is not to bee reproued but as farre forth as he careth for the world with neglect of Religion in himselfe and in his family when as first we must seeke Gods Kingdome as Christ Mat. 6. 33. commandeth and that in the first and not in the last place and as farre as he keepeth it with ship-wracke of conscience vpholding it by ill meanes and hauing no care to doe good works which two that is the neglect of Gods seruice and of keeping of a good conscience if they bee auoided men may in the care of their outward estate bee well warranted to keepe and preserue Gods blessings bestowed vpon them euer in faith to God and loue to our brethren for with all care wee ought most of all to vphold our spirituall estate that we marre not that and lose our hope of Heauen but let the care of the one put vs in mind of the care of the other as euery way more excellent Note farther from this man that Worldlings thinke by obeying Gods Law they shall marre their earthly estate that Religion will ouerthrow them and thus they imagine first because they see Gods Word to crosse their worldly courses whereby they doe vse to get and vphold their estate which indeed cannot stand with Religion pure vndefiled before God Secondly because they are perswaded that they must doe as men of the world doe else they shall not thriue howsoeuer Religion it selfe binds them to the contrary Thirdly because they trust not God nor rely vpon his Word Fourthly for that they see many which goe for religious men to be poore and not to thriue as they doe or desire to doe in the world which they impute to their ouerstrictnesse in Religion and therefore doe conclude with themselues that to liue after the Rule of Gods Word is the next way to beggery which they will by their worldly courses preuent if they can But let vs beware of such Atheisticall thoughts and be farre from these imaginations of Worldlings first because riches Deut. 8. 18. are from God and not by man man cannot make himselfe rich by any meanes if Gods common blessing be not assistant thereto experience also teacheth vs this when wee see men industrious yea prouident and wise as others yet can they not attaine the halfe that others come to Secondly because these outward blessings euen these are promised to such as doe liue
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
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
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