of the Philistims 1. Sam. 6. 9. once spoke if wee vnderstanding our selues in this wise there is no scruple to be made of speaking as aforesaid alwaies excepting in cleare case where the apparent hand of God is seene for thus offended the Philistines To light on a part of the field belonging vnto Boaz. God doth so gouerne mens actions as things fall out beyond expectatiō as they were to be wished See it in the successe of Abrahams seruāt sent to fetch a wife for Gen. 24. Isaac in Eliah his comming to the poore widdow of Sarepta in a most fit houre and in Sauls comming into the Caue where Dauid and his men were by which Dauid tooke occasion to cleare his innocency to Saul which otherwise could neuer haue beene so well demonstrated And this God doth as foreknovving and determining euery thing and ruling the same by the hand of his prouidence as himselfe hath determined to bring things to passe This should make vs to rely vpon Gods prouidence as Abraham did in that Gen. 24. 7. thing vvhich vvas to his seruant vncertaine and also to acknovvledge his prouidence in euery thing in a vvorke of mercy to be thankefull and in any other triall to learne patience Note again hence that God will prosperously direct the well-minded which will vse honest meanes to relieue themselues So hath he promised Psal 37. 3. for their vvay is vvell pleasing to God in such a course and case Let vs therefore depend on God and vse honest meanes to sustaine our vvants so shall vve assuredly haue experience of Gods goodnesse tovvards vs. Who was of the kindred of Elimelech These vvords are againe mentioned to shevv that it vvas the same Boaz mentioned before and also to shew why Ruth had so quickly obtained leaue to gleane there and why Boaz did so much respect her afterwards and that of a suddaine vpon so small acquaintance and to giue vs to know what a way hereby was made to further the Lords intendment in matching Boaz with this Ruth Elimelechs daughter in law and the wife once of Mahlon one of his sonnes which being dead the next kinsman was to raise vp the name of the dead and to take the widdow for his wife so that Elimelech might not want one for his inheritance amongst Gods people Verse 4. And behold Boaz came from Bethlehem and said vnto the Reapers The Lord bee with you And they answered him The Lord blesse thee GOD bringeth Ruth by his hand into Boaz field and then he by the same hand draweth Boaz to come thither while shee was there that so the one might be knowne to the other that by seeing and liking the match might bee made which God in his mercy intended for his daughter this young woman Here in this verse is Boaz going into the field to his Reapers then his saluting of them and their re-saluting of him And behold This is vsed to set out a remarkeable Chap. 4. 1. thing and is here as if it had beene said Take notice of Gods prouidēce herein as a thing worthy obseruation that Boaz should now come into the field at this time vnto his Reapers and in willing the Reader to behold this wee may learne That the prouident hand of God is in all things to be diligently marked and obserued For hereby we shall see God in euery thing and so acknowledge his ruling hand in and ouer all wee shall see his fauour and helpe in deliuering his children and seruants as he did Dauid from Saul in 1. Sam. 23. 26 27. Ester 6. furthering them to their honour and welfare as here Ruth and so Mordecai when the King must in reading light vpon that place in his Chronicles which concerned him Wee shall then hereby see his wrath against the wicked in bringing Iezabel to Iezreel with Iehoram and Ahaziah 2. King 8. 29. 9. 15 16. to cut off at once the house of Ahab as he had threatned Let vs then obserue wisely the hand of Gods prouidence that he may haue the glory in all things when we see his rule and power either in his workes of mercy or workes of iudgement Boaz came from Bethlehem vnto his Reapers who were reaping in his field and so like a good husband would haue an eye vnto them for good housholders do ouersee the affaires of their house family and such also as they set on worke 2. King 4. 8 18. The Shunamite would bee with his Reapers as Boaz was here This is Salomons counsell Pro. 27. 23. And the praise of a good housewife also is to looke well to the waies of her household because riches are vncertaine Pro. 27. 24. they abide Pro. 31. 27. Non minor est virtus quà m quaerere parta tueri not for euer and it is no lesse a vertue to keepe what we haue gotten then to get what wee had not Carefull vigilancy ouer our family is a good means to preserue our estate by this shal we see who is faithfull and painfull to commend and reward them and who is negligent and faithlesse to reproue and correct them or else to remoue them Let vs therefore learne to play the good husbands as men say for it is no fault for a man to be thriuing or for the greatest to looke well to their charge if any fault be it is in couetousnes and niggardlinesse and not in prouident circumspection in a watchfull eye ouer the family to keepe them in honest labour and to preuent wastfulnesse Negligent masters in this point are worthy reproofe they spoyle their seruants they vndoe themselues And here such must know themselues to bee in an errour vvho thinke it a disgrace for mē of vvorth to see to their seruants and to be among their workemen Indeede if seruants were like vnto Iacob faithfull and painfull Gen. 31 38 39 40. and 39. 23. 2. King 12. 15. and 22. 7. or like Ioseph to be trusted with all that men haue or like the faithfull workemen in Ioash and Iosias daies the eye of the master might be spared but many seruants be rather like false Zibah filching Onesimus before his conuersion riotous like those in Mat. 24. 49. or Run-avvaies like Shemeies seruants so that masters had neede to see to them yet must masters bevvare of a greedy mind as thinking that seruants neuer doe enough they must take heede of distrustfull mindes without iust cause charity thinketh no ill neither must they keepe their seruants to worke so hardly as that they cannot afford them any time to serue God for such masters are more like Turkes than Christians and vse their seruants rather like beasts than like men endued with reason and hauing soules to saue If Masters take time also for the soule and for the seruice of God then be prouidēt for the world it is praise-worthy and the fruit thereof wil appeare in Gods blessing falling vpon the worke of their hands And said vnto the
settled but Ruths loue was most firme her person was as it were glewed vnto Naomi as the force of the Hebrew word is to be knit as man and wife inseparably So the word is vsed Gen. 2. 24. Mat. 19. 5. Thus should the loue of Gods people bee one to another hearty and constant Verse 15. And shee said Behold thy sister in law is gone backe vnto her people and vnto her gods returne thou after thy sister in law THis is Naomi her last triall of Ruth and these words shew plainely all was to trie her because she telleth Ruth of Orphaes going backe not onely to her people but also to her gods which Naomi a good woman could not but hate and could not so ill respect Ruth and shew so great coldnesse in Religion and honour of the true God as to disswade Ruth from the same God of truth to returne vnto Idols This verse is an exhortation pretended then but not intended with the motiue thereto propounded which was the Apostacy of Orpha shewing what shee was to Ruth and whither shee returned backe And she said Naomi vpon Orphaes departure for further triall of Ruth taketh her example and propoundeth the same to her for as she now saw Orphaes inconstancie for all her former resolution and teares so shee had hereby some cause to make further triall of Ruth this one time The falls of some may iustly bring others into the tryall though not wholy to doubt of their constancie as if none could be good because some are bad for some may fall from grace when other may through Gods mercy continue to the end Behold thy sister in law is gone backe These vvords shew as soone as Orpha had kissed her mother-in law shee went backe with whom or with what company is not mentioned of her sister in lavv Ruth shee taketh no leaue as supposing shee would come after for we commonly iudge others by our selues though wee be deceiued as Orpha was of Ruth In Orphaees leauing Naomi vpon such light reasons wee see that a feeble heart not truly settled with weake reasons of worldly wants is soone drawne from a right way of well-doing Silly vvere the reasons which Naomi vsed to put her to the proofe which sheweth that all her former words in verse 10. were but a floorish and were vttered more of a suddaine passion than out of any settled resolution yet this was not her onely weakenesse but shee left it to posteritie For wee may find her followers such as vpon light motions will soone turne from goodnesse which shew that they are not settled truly in their affections before they begin but lightly vndertake the way towards heauen as did Orpha to Canaan and as easily giue it ouer A misery to be bewailed and by a well-grounded resolution aforehand to bee preuented Againe in this that Naomi trieth Ruth with this her sisters example saying Behold shee is gone backe it teacheth that Examples of kindred friends and old acquaintance declining from goodnesse are trials of others to see whether they will abide and indeede no small inducements to pull others after them Adam was soone drawne by Eue Rehoboams heart was easily led after the aduice of his familiars the women of Iudah by their husbands easily fell to Idolatry which often is done vpon Ier. 44. 19. foolish affection to those whom they follow and not of iudgement sometime of feare to offend sometime in flatterie sometime through an ignorant perswasion that others doe well in that they doe especially if the example before them be of persons of place learning honour and great for outward estate for they fondly thinke that such cannot doe amisse Well seeing Examples are so forcible let them be wel examined before they be imitated be the persons whatsoeuer for precepts and not examples are rules to liue by very excellent persons haue often done amisse and gone out of the way and as for kindred and Luk. 10. 52 53. 14. 26. acquaintance wee are not to loue them before Religion which should make a diuision between them and vs if they take not the right way and make vs forsake them remembring that one day God will diuide acquaintances Math. 24. 40 41. Luke 17. 34. And if yet men will here stick to them in euill and not vvillingly separate themselues they shall then perish all together and too late vvilt thou then repent vvhich vvast led avvay vvith their company complaining of thy folly and curse the time that euer thou didst knovv them Vnto her people That is to the Moabites of whom shee was and among whom shee was borne Shee was going to Gods people but shee runeth backe to Idolaters because shee was of them there borne as I say and acquainted with them It is hard to forsake our natiue Countrey where we are borne and brought vp This may we see in Orpha and in the mixt company which came out of Egypt thither would they haue returned againe though there they had liued in bondage and this is first from a naturall instinct in euery one euen as the Heathen man witnesseth Againe there is Ouid. lib. 1. de Ponto Nescio qua natale solum dulcedine cunctos Ducit immemores non sinit esse sui better hope as is supposed in wants to be relieued among friends kindred and acquaintance in their owne countrey then elsewhere in a strange place And lastly the very thorow-acquaintance knowledge of the country the people their nature and conditions and their owne bringing vp there like vnto them is a great meanes to keepe the affection and heart towards the same But from this in case of Religion we must labour to weane our selues and follow Abraham Heb. 11. 8. and religious Proselytes Ittai and Vriah with many others yea and of later times blessed Exiles from their Natiue countryes for the Gospels sake considering that one day we must bid farewell to all the World And to her gods This is a check vnto Orpha in which Naomi doth closely shew vnto Ruth her sisters misery in going backe which was to worship Idols and Deuils with the people of her countrey seeing shee now had none to keepe her backe from the same Hence note briefely I. That to leaue Gods people to goe to dwell among Idolaters is euen to become an Idolater For the loue of Idolaters will bring to the loue of their Idols see it in Salomon and in Iehoram Iehosaphats sonne for such haue dayly prouocations to that which indeed they be of their owne natures prone vnto and therefore the Lord did forbid his people to haue any fellowship with the Nations lest they should become Idolaters Therefore let vs not come among Idolaters if we would not be like them we may not presume of our owne strength nor thinke by our groūdednes in Religion to take our liberty to marry with them to dwell with them or long to trauell among them for we see dayly by experience the vanity
grace to repent These Idlers and loose liuers yet say for themselues that it is a disgrace for them to mind so meane things as the men of old time did Disgrace Who can hold that to be a disgrace which better meÌ„ haue done Better for pietie to God better before men for noblenesse of birth for greatnesse of state and for name of renowne in the world Againe who doe make that a disgrace now which God in his Word sheweth to haue beene their praise This conceit of disgrace ariseth from the spirit of pride and vanitie in the sonnes of Belial But if conceit of disgrace make them auoid labour in some calling whether of the mind or body then would I faine know why they auoid not those things wherein disgrace is indeed and why they shame not to liue idly prodigally lasciuiously in ryot and excesse in foolish pride and vanitie and lewd courses vnbeseeming the name of Christianity Lastly these vnprofitable members will say they haue better beene brought vp than to take paines What is this better bringing vp It is to follow fashions or to drinke and whiffe the Tabacco pipe or to congie and complement or to hunt and hawke and then curse and sweare as the furies of Hell or else to handle a weapon to strike and stab and vpon a word to challenge and so into the field to play the Deuils companion or to play at dice and cards or to read amorous bookes to court a Curtisan I should say a Gentlewoman or a yong Gallant to vanitie and wantonnesse How much more commendable were it and profitable to be imployed in some good literature as in the knowledge of tongues and arts And will their bringing vp allow them to liue idly Was not Paul brought vp at the feet of Gamâ—liel a great Statesman among the Iewes and yet he laboured with his hands and neuer liued out of a particular calling And was not Moses brought vp in Pharaoes Court and in all the learning of the Egyptians Yet did he liue in a calling and would be a Shepheard rather then liue idly or in Pharaoes Court wickedly he pleaded not his birth his gentrie his better education as these doe It is enough to be a Gentleman as they speake now adayes to countenance him in sinne in sloth in brauerie in contempt of a strict life to liue out of a calling sauing the calling of a Gentleman a profession so abused to aduance sinne and Satans kingdome as nothing more yet neuer read I nor heard I of in holy Writ or elsewhere that the title and name of a Gentleman should be a calling to exempt men from all callings from all honest labours and to leaue them loose as wild Colts without bit or bridle to their owne lusts and licentious libertie and finally to their ruine and destruction This is not Gentrie but rather Gentilisme to be hated of a Christian The practice whereof was odious euen in the Common-wealths of Heathen men And it was about an Epha of Barley Thus much Exod. 16. 36. her daies labour came vnto which was almost a bushell after our measure An Epha was tenne times as much as an Omer which was the measure for gathering Mannah and this was as much Exod. 16. 16. as would serue one man bread for a day So Ruth had gathered so much in one day as might serue her many dayes thus the Lord blessed her labour Whence we may learne this that the Lord can and will giue sometime a plentifull blessing to the diligent hand Thus he blessed Iacob in his painefull seruice so as hee was able to giue to Esau a Gen. 32. 13 14. present of fiue hundred fiftie head of beasts and cattell of one sort and other for all things are in his hand and at his disposing How soone did hee enrich againe Iob It is nothing with the Lord to make a poore man rich And therefore in our labours let vs haue recourse vnto God because Deut. 8. 18. hee giueth power to get wealth without Psal 127. 2. Haggai 1. 6. his blessing our labour is in vaine but with his blessing our labour shall take good effect Iohn 21. 6. Vers 18. And shee tooke it vp and went into the citie and her mother in law saw what shee had gleaned and she brought forth and gaue to her that shee had reserued after she was sufficed RVthes comfortable returne out of the field with what whither to whom with her kindnesse in giuing what shee had reserued at meale-time from Boaz table so as she had a double witnesse to shew her mother his kindnesse the Epha of barley and the food of his table both which did no doubt greatly comfort the heart of Naomi as appeareth by her heartie prayers in the next verse And she tooke it vp and went into the Citie Shee beareth the burthen her self And this is noted to shew how the Lord taketh notice of the burthens of his children which are of two sorts either such as bee voluntarily vndertaken and willingly for discharge of their dutie as Iacob in his seruice to Laban or Ruth here for her honest maintenance or else imposed vpon them as the burthens of Gen. 31. 12. Exod. 3. 7. Pharaoh vpon the Israelites on both the Lord looketh approouing the one and pitying the other Which may giue comfort vnto the painefull in bearing the burthen of their calling or of oppression for the Lord knoweth their troubles their labour and trauell and will doe them good in the end if they waite with patience And her mother in law saw what she had gleaned By this it appeareth that Ruth did hide none of her gleaning from Naomi but shewed her all and this for three causes to manifest Gods mercy towards her that she might praise God with her to shew that she had been painefull in her absence and not spent her time idly and to shew her faithfulnesse that she kept nothing from her And thus should children and seruants doe to such as depend vpon their labour approoue their labour by the fruits thereof and their faithfulnesse vnto their Parents and Masters They may not bee faithlesse as some seruants bee nor carelesse and idle as be too many children who vnder their Parents take libertie to be lazy when yet they haue more reason to bee painefull and carefull then seruants as nature better maintenance and the hope of portions and inheritance binde them And she brought forth and gaue her After that Ruth had shewed what she had gleaned she took out some victuals and gaue to her mother in law also Godly children are kind and louing to their Parents If this bee in a daughter in law to a mother See chap. 4. vers 15. in law much greater is the bond of duty of naturall children to their naturall Parents if they be truly religious as may bee seene in Dauid to 1. Sam. 22. 3. Gen. 45. 11. his Parents and Ioseph to his And
reason to weepe then to wax high-minded by this couering of our shame and nakednesse I wish wee were like one Pambo a godly man being at Alexandria and there seeing Pet. de Natalib Eccles hist lib. 8. cap. 1. a woman proud of her attire fell a weeping and being asked why he so wept said thus Two causes mooue me the one to consider the perdition of this woman and the other for that I beeing a Christian cannot study so much to please Christ by innocencie of life as shee doth hereby desire to please filthy and dishonest men Fifthly is Pietie when in time of humiliation and dayes of abstinence we goe as such should who feele the hand of God and apprehend his displeasure against sinne and when we so aray our selues daily as that modesty grauity frugality and humilitie may appeare therein for why should we not euen in our clothing set forth our profession and thereby grace our Religion And this piety shall appeare if when we garnish the body wee neglect not to beautifie the soule with learning and Religion for a man in rich clothes without other better qualities and endowments of mind is as Diogenes said a sheepe in a golden fleece and yet such sheepe haue wee in our English pasture for want of grace and better education hauing nothing to set them out withall but the brauerie of their clothing which Augustus Caesar called The Ensigne of pride and the nest of luxurie Vexillum superbiae niduâ— luxuriae which wee finde in these dayes to bee young mens ouerthrow a let to good house-keeping an enforcing to enhaunsing of rents in Landlords and in others to fall to ill shifts when their owne meanes of lands and reuenewes faile them And thus much for this point And get thee downe to the floore Take the opportunitie offred to procure thy welfare so she is made by Naomi her aduice to goe to Boaz and to demand marriage of him which might seeme not fitting but by Moses law it was allowed to the Deut. 25. woman widow without children to claime marriage of the next kinsman if he neglected to take her and it was no more immodestie for women to claime that right then then now for one betrothed to challenge the man for her husband for where God alloweth the thing it taketh away the scandall and offence which otherwise might iustly bee giuen and so others iustly bee offended therewith Which is not a small comfort against the vncharitable censure of vnaduised persons But make not thy selfe knowne to the man vntill he shall haue done eating and drinking Go she must but so warily is shee to behaue her selfe as shee should not discouer her selfe nor make her mind knowne vntil he had supped and was laid downe to rest so as her mind must be shewed in priuate and to him alone The night and in priuate make modest persons vtter more freely their thoughts then otherwise they would in the light and before company The phrase of eating and drinking implyeth feasting Matth. 24. Isai 22. 13. Exod. 32. 6. 1. King 4. 20. as appeareth hence from verse 7. and from other Scriptures so then at such a time as this it may seeme the Israelites feasted made merry as a signe of gladnes and reioycing in the Lords blessings Of feasting I will speake afterwards in verse 7. Here note that Naomi held it the best time to speake of marriage when Boaz had well eaten and drunken for then are men more apt to speake freely and to promise their good will then at other times this Naomi knew well and therefore aduised Ruth to make vse of it Which beeing so it should make men at such times more silent and more obseruant of their speeches Verse 4. And it shall be when he lyeth downe thou shalt marke the place where he shall lye and thou shalt goe in and vncouer his feet and lay thee downe and he will tell thee what thou shalt doe THe rest of Naomi her aduice to Ruth what she was to doe when she came to the threshing floore obserue where Boaz lay then she her selfe to lye downe and the end to know his mind and what she should doe And it shall be when he lyeth downe After labour followes rest and the night is appointed for the same to refresh the wearied limbs so the Psalmist teacheth Psal 104 23. Gen. 28. 11. and Iacob practised and this is the right vse of time Let vs spend the day in labour and take the benefit of the night for rest with thanks to God and prayer for a blessing and not bee as wild beasts as some men bee who make the day their time of rest and the night their walking time as fit to goe abroad to rauen for their prey or to spend it in vnlawfull and lewde courses as ill as theft That thou shalt marke the place where he shall lye This is aduised lest she should in the night mistake for warie obseruation preuenteth error This sheweth also that Boaz had not any certaine set place to lye downe in but to lye as best liked himselfe in the floore In those times they had no care of stately lodging they were not effeminate and slothfull which make vs now to seeke for soft bedding which breedeth lust encreaseth sloth and maketh the body more tender and so lesse able to endure paines And thou shalt go in and vncouer his feet Though Naomi aimed to make Ruth Boaz his yoke-fellow yet she teacheth her to proceed in humility to goe to his feet and to lye downe there For humilitie is not any let but the way to aduancement Prou. 15 33. 18. 20. 22. 4. and the reward thereof is riches and glory and life Let all them which hope for preferment labour for humilitie for God giueth such grace Prou. â— 34. 20. 22. Luke 1. 48. and fauour the humble in spiâ—â— shall enioy glorie vpon Marie her lowlines did the Lord look Dauid was humble in his owne eyes and obtained great glorie and Abigail by so wise and humble behauiour purchased fauour in Dauids eyes On the contrary by pride commeth confusion as may appeare in Absalom and Adoniahs attempt to the Kingdome for shame accompanieth it and Prou. 11. 2. and 16. 18. pride goeth before destruction and a high mind before the fall And lay thee downe and he shall tell thee what thou shalt doe Naomi was well perswaded of Boaz his honestie and that he would well aduise Ruth for good counsell may be looked for of those that bee truly religious and wise withall as Boaz was And there is no doubt of their readinesse whom experience hath made knowne to be louing and kind This is it which made Naomi to speake thus confidently that Boaz would tell Ruth what she should do But here it may bee demanded Whether Naomi did well to aduise Ruth to vse this meanes to trie Boaz his minde The manner seemeth not to bee good
the vertuous and godly young woman and widow a Heathen and Idolater by her countrey and birth but by the Lords call a gracious Saint at length a mother in Israel and one of whom Christ came The titles of the Bookes of holy Writ shew either the principall matter thereof as Genesis Exodus Leuiticus Numbers Psalmes Prouerbs and many other or who were the Pen-men as the Bookes of Samuel Esdras or what person chiefely is there spoken of as Iob Ester Nehemiah and Ruth here who though but a woman and of that weake sexe yet being truly religious see how the Lord doth her honour to all posterities a singular incouragement vnto vertue and godlinesse Who penned this is not certaine but certaine it is by the Genealogie Chap. 4. 18 22. that the Scribe liued in Dauids time and therefore is it held to be Samuels by some But it is not necessary euer to know the Penners of euery booke of Scripture especially of Historicall and Dogmaticall whose truth and authority depend not vpon the writer or speaker as Propheticall bookes doe but vpon the veritie of the things spoken and written The Scribes name is concealed the Lords pleasure was not to haue it mentioned and therefore after hidden things wee will not make further enquirie especially in a matter of no more moment The booke is diuided into foure Chapters being as it were the parts of the booke the first sheweth Ruths iournying to Iudah with the occasions thereto and causes thereof the second her entertainement and her carriage and paines there the third her contract with Boaz a Noble man of Bethlehem and how it was procured and the fourth her solemne marriage with the ioyfull issue thereof CHAP. I. THis chapter telleth vs how Ruth came to Bethlehem who being marryed to a mans sonne of Iudah in her owne countrey for the grace of Religion in her heart and the loue shee bare to her mother in law after the death of her husband and father in law forsooke her people countrey and idolatrie and went into the Land of Iudah to dwell with Gods people and came thither with her mother in law in the beginning of Barley haruest Verse 1. And it came to passe in the dayes when the Iudges ruled that there was a famine in the Land and a certaine man of Bethlehem Iudah went to soiourne in the Countrey of Moab he and his wife and his two sonnes THis verse is an entrance into the Story and is the description of a iourney and therein note when vpon what occasion from whence whither and who tooke it in hand and with what company he finished it And it came to passe To wit by the hand and prouidence of God Thus he beginneth this History to note a speciall hand of God in all this businesse beyond mans purpose and thought in bringing a famine and in Elimelechs going into Moab to take a wife for his sonne euen this Ruth to make her a mother in Israel and therefore are we diligently to marke the prouidence of God in reading this Storie In the dayes when the Iudges ruled This telleth vs when this happened In historicall narrations the time with other circumstances are set downe for more credit to the Story Iudg. 1. 1. 2. Sam. 1. 1. 1. King 1. 1. As in humane Stories this is obserued so here in Diuine Thus God in mercy descendeth to vs for the better confirmation of our weake faith for which hee is to be praised We may note out of these words I. That the Israelites were euer vnder gouernement vnder Moses Ioshua the Iudges and then Kings this was needefull to preuent disorder and confusion of State when men are not vnder rule and gouernement for then will euery one doe what he listeth Iudg. 18. and 20. Which condemneth Anarchie and all loose liberty destruction to Church and Common-wealth II. That their gouernement was first by Iudges Iosephus in Antiq lib. 4. cap. 8. de Aristocratia that they might see the Lords extraordinarie hand in this gouerning of them 1. Sam. 8. 6 7. and that they might not bee as other Nations 1. Sam. 8. 5. nor in bondage 1. Sam. 8. 9 18. These Iudges were raised vp for the most part extraordinarily to shew more fully the Lords care of his people they were worthy and excellent men not all of the same Tribe and Family but sometime of one then of another they ruled not by tyranny or the aduice of man but by the counsell and guidance of God They loaded not the people with heauie burthens to mainetaine great State In their daies they sought the welfare of the people the glory of God not their owne wills and pleasures to rule after their owne lusts They would not raigne themselues but the Iudg. 8. 23. Lord as Gideon said should raigne ouer the people Thus happily did the Lord prouide for his people till they did shake off his yoake and brought themselues into bondage for so it falleth out if men like not of Gods choyce he leaueth them to their owne of which they shall bee sure to repent III. That such as be set ouer a people are to rule them but yet in iudgement for the Hebrew word translated Ruled is Iudged and Rulers were to iudge 1. Sam. 7. 15. And this must they doe euen labour wisely to rule and gouerne in iudgement They are to rule to maintaine their authority which else will lie through contempt in the dust and they must doe it in iudgement that equitie may be vpheld and nothing be done rashly partially and to the hurt of innocencie That there was a famine This might happen many waies by the incursion of Forraine enemies by ciuill warres among themselues or by restraint of seasonable showres from heauen howsoeuer it came sinne was the cause thereof for wee may reade in the time of these Iudges howsoeuer they themselues did valiantly and right worthily in Israel yet the people would run into many mischiefes so as we by searching may find these euils among them A toleration of Idolaters and publike Monuments of Idolatrie Iud. 1. 21 27 29 30. and 3. 5. and 2. 2. contrary to Gods expresse Commandement by the hand of Moses They fell themselues vnto idolatry Ch. 2. 11 12 13 17. and 8. 27. for but tolerate it in others first then we like it at length in our selues as many examples witnesse They would defend it and that with bloodshed Chap. 6. 30. for Idolaters are of a murtherous disposition as their god-Deuill is whome they worship as Manasses Ioash Iehoram and other Kings doe manifestly declare and as wee haue experimentally found at the hands of Papists See heere a toleration first then an approbation then an open defence of an idolatrous worship and when this is once on foote what darkenesse doth not ouerspread They did what themselues listed Chap. 17. 6. and 18. 1. and 21. 25. They fell to adultery and filthy Sodomitry Chap. 19. Thus they forgot the Lords
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
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
due which is the scatterings of Gods mercy towards them And here let the poore honestly take this libertie to gleane but first let them aske leaue of the owner as Ruth did verse 7. then also to acknowledge it a fauour as shee did Thirdly to gather the scattered eares and not to cut off the eares of standing corne nor Deut. 23. 24 25. to steale whole sheaues or out of shockes as many theeuish people doe to the hurt of their owne soules and the hardening of mens hearts against themselues and other poore people more honest then they In whose sight I shall find fauour So she went but as vnacquainted Shee had libertie to gleane by Law yet shee speaketh as one that would gleane with leaue and as shee that had hope to find fauour somewhere though shee knew not of whom to expect it in particular Thus shee goeth as we say at random or at aduenture but God as he had decreed so he directed her by the hand of his prouidence whither shee should goe One thing note here that the godly in vsing lawfull meanes to liue hope to find fauour with one or other for their reliefe this Ruths words here doe shew as much For they trust in God who hath the hearts of men in his hand to encline them as he pleaseth as he did Boaz towards Ruth who also hath promised his helpe to those which vsing Psal 37. 3. lawfull meanes do depend vpon him And therefore in doing our part and vsing the meanes let vs in our wants hope well let vs not doubt but that he will blesse our labours And shee said vnto her Goe my daughter See here how meekely and louingly this good old Naomi answereth no doubt but it reioyced her heart to see her so willing to take paines whom shee perhaps would haue beene loth to haue pressed to such a meane businesse We may note that requests are to be graunted of parents vnto children when they be lawfull and fit As Iob did to his children to feast together Dauid to Amnon his request 2. Sam. 13. to haue Tamar sent to dresse meate for him though yet villanie was in Amnons heart but the request was resonable and therefore yeelded vnto of Dauid so was Absaloms desiring to goe to Hebron as he pretended to pay his vow which he had made vnto God Caleb also graunted his Ios 15. 19. daughter her request and Naomi Ruths here which is to be followed of louing parents but yet withall with deliberate consideration of the reasons vpon which the request is made lest a Dauid be deluded and wickednesse be committed by an outragious Amnon Another thing may bee obserued which is this that a meeke and louing spirit giueth a meeke and a louing answere Naomi saith not Goe as a sturdy speech but Goe my Daughter for shee was not of a sturdy proud and impatient spirit of which a rough and churlish speech is a signe And therfore let vs learne to answere meekely and louingly that we may not be iustly censured for churlish natures proud and impatient good speech is very gracefull to others and procureth loue to our selues as the contrary doth prouoke vnto wrath as we see Nabals answere did vnto Dauid Verse 3. And shee went and came and gleaned in the field after the Reapers and her hap was to light on a part of the field belonging to Boaz who was of the kindred of Elimelech AS Ruth craued leaue and obtained it so she now goeth abroad and by Gods good prouidence lighteth on the field of Boaz. So as here is shewed what shee did abroad shee gleaned then how after the Reapers where it was in Boaz field who is here againe said to bee Elimelechs kinsman that so the prouidence of God might herein more clearely appeare And shee went and came and gleaned in the field Shee craued leaue to goe and when it was graunted her shee accordingly went Honest motions and intendments to well-doing are to bee put into practice else they bee nothing worth Paul had a Act. 14. mind to visite the brethren and so hee did the prodigall sonne had a purpose to returne home and hee returned Moses thought of going out Exo. 2. to visit his brethren and so he did If motions be good it is good to put them in execution and that speedily if cause so require as Ruth doth here and not to mind purpose and will to doe well and yet neuer to doe as they so purpose losing the fruit of good thoughts Againe note from this her bold aduenture and going forth in such perillous times that whom necessity moueth and confidence in God encourageth they doe feare no danger Ruth went abroad among strangers shee was a stranger and a young woman yet trusting in God and being vrged of necessity to vse honest meanes to liue shee feared no perill though in those dayes euery one did what they listed because there was then no King in Israel Of such an Iudg. 18. vndaunted spirit was Ehud in setting vpon Eglon Gideon in destroying Baals altar Eliah in seeing the face of Achab and Michaiab in telling the truth before 2. Kings cōtrary to the word of 400. false prophets For when men haue faith in God when the duty of their calling warranteth them they grow couragious and bold and doe put on a resolution without feare Therefore in our affaires to remoue feare let vs haue an honest calling to that which wee goe about and haue confidence in God who is able and will stand by to helpe vs. After the Reapers Shee followed such as cut vp the standing corne she thrust not her selfe in before or among them as an impudent bold housewife but followed after thē to gather vp the scattered eares which they did leaue and neither this did shee neither without leaue see verse 7. all making to the commendation of the honesty modestie humility and good behauiour of this vertuous young woman that her example might be for others to imitate And her hap was That is though shee went at vnawares making choise of no place but where shee should find fauour yet shee light well by Gods good prouidence which is here to be vnderstood in her good hap which word is spoken according to men when things fall out besides a mans purpose or otherwise than was intended and whereof a man is ignorant before the thing come to passe then it is counted hap Deut. 19. 4. or lucke or as the Heathen vsed to speake fortune It is not vnlawfull to speake according to men Luk. 10. 31. thus It happened It chanced It was my luck so it be we vnderstand thereby that which happeneth beyond our purpose and expectation but yet guided by Gods hand and prouidence and also that Mat. 10. 29 30. Act. 27. 34. wee know and hold no meere chance and fortune as the Heathen haue imagined without the hand of God acknowledged therein as the idolatrous priests and diuiners
equitie and true liberality that graunted her freedome in his owne and not in other mens fields What further may be obserued from hence see before in the eighth verse where the matter is handled here onely is the relation of her liberty vnto her mother in law In all which speech it is worthy the noting that shee speaketh not a word of Boaz great commendations of her owne selfe verse the 11. Which commendeth to vs in her modestie that is to passe ouer our owne praises which is an example for our imitation that we might not be condemned of vain-glory and to bee such as be in loue with themselues as those be which loue to tell of their owne vertues Verse 22. And Naomi said vnto Ruth her daughter in law It is good my daughter that thou goe out with his maidens that they meet thee not in another field NAomi her good counsell with the reason drawne from perill and danger if Ruth should not follow it And Naomi said vnto Ruth her daughter in law Here note once for all that plainely the Writer of this Historie setteth downe this conference repeating againe and againe Naomi and mother in law and Ruth the Moabitesse and daughter in law which I note to taxe curious eares in these times who can away neither with speech nor writing except all be very sententious briefe without repetitions or one word more then they conceit to be needfull Gods Spirit the authour of euery good gift be it neuer so excellent taught not this Pen-man to be so curious not that he would haue holy things carelesly and rudely set downe as men censure it but to humble proud Albeit what humane eloquence could euer attain to the sublimitie of stile vsed in the Propheticall Bookes of sacred Scripture as in Esay Ieremie other◠wits giuen ouer to a light esteeme of holy Writ not caring to reade therein for the plainnesse of style that so through their owne pride they might perish as alas many of our high wits doe who cannot in the hautines of their owne hearts descend to so low a pitch nor vouchsafe to spend any time in such homely Histories as be in the Scripture because as they prophanely iudge the stile is not stately enough for their carnall hearts And as this taxeth these proud and prophane persons so also doth it such as doe despise or carelesly neglect many good mens labours onely for the plainenesse of the speech as if all writings were weake which are voyd of strong lines These daintie palates can away with nothing but what is finely cookt because they come not with hunger after good things but are carried away more with the manner than with the matter and so more with shadowes than substances as in likelyhood it would appeare if they should come to the triall of Religion and suffering for the name of Christ It is good my daughter that thou goe out with his maidens This is Naomi her aduice to Ruth From whence note I. That Parents are not to be wanting in giuing good counsell to their children as here a mother in law to Ruth and Iethro a father in Exod. 18. 1. King 2. 1. Sam. 2. 23 24 25. law to Moses Dauid to Salomon and Eli to his sonnes It is their duety so to doe and the yonger yeeres need it wanting the experience of the aged Let parents performe then this duety shewing their children what is good what dueties they owe to God and man and how they should demeane themselues well euery way Contrary to these doe they which take no care to aduise their children but doe let them follow their owne swinge Such also as counsell for the body as the Heathen may doe but not for the soule Ephe. 6. 4. Deut. 6. 7. as Christians should doe Thirdly those wicked parents which counsell their children not to doe well but to doe ill to lie sweare steale as many poore doe or to dice card drinke or to doe worse as men desiring to be counted of another ranke wickedly teach their children by their lewd examples to their shame and their childrens ruine the infecting of the Cōmon-wealth and the destruction of their house many times Whereas such parents as doe aduise well their children Titus 2. 3 4. do discharge their duety towards God and their countrey and acquite their soules from the bloud of their children II. That it is good for women going abroad to associate themselues to those of their owne sexe For they are subiect to be tempted to be deceiued and abused being weake in temptation and easily ouercome Let women learne here of Naomi her aduice to Ruth and follow it let them beware of being alone as Dinah or in suspected places with lewd women or in light and wanton company It is no good signe of a maidens chastitie to seek to be in mens company as many doe till shame come vpon them That they meet thee not in another field meaning some lewd and lustfull men whom Naomi will not so much as make mention of though Ruth named in verse 21. yong men yet her mother in law will not name them shee auoids the mentioning of men to her as teaching her and so all others that women should auoid in their priuate conferences vnnecessary talke of men Note moreouer that it is wisedome to preuent dangers and Num. 14. 42 43. not expose our selues into perill when we may auoid it Naomi knew the danger of those times and how wickedly many were bent and ready to abuse a poore yong woman and a stranger and therefore shee teacheth Ruth to be wise to preuent the same for if we vnnecessarily cast our selues into danger we doe tempt God which we may not Mat. 4. 7. Deut. 6. 16. Psal 91. 11. Num. 14. 42 45. 2. Chron. 35. 22 23. doe It is not our way and therefore we haue no promise of protection and God hath punished his owne people for so doing as we may see in the Israelites and in good Iosias who escaped not correction And therefore let vs learne to be wise to preuent dangers and not carelesly expose our selues thereinto Nature teacheth this to beasts much more reason should perswade man vnto it and Religion alloweth it and commendeth that prudent man that seeth the euill and Prou. 22. 3. auoids it when they haue no iust cause to the contrary I meane the euils of trouble crosses and such like for the euill of sin is euer to be auoided of which it may be Salomon doth speake yet is it wisedome to auoid vnnecessary crosses and troubles of this life and such dangers as may procure our hurt as Iehoram did by the aduice of 2. King 6. Elisha discouering the armies of the Syrians vnto him that he might not be indangered by them If here any obiect the certaine danger that Micaiah willingly did runne into when he went to prophesie before Achab who hated him and such like I answer that men
cast themselues into danger two wayes first by the vertue of their calling either ordinary or extraordinary as did Micaiah which men may not forsake for any trouble or danger whatsoeuer The other is without a calling such foole-hardinesse hath no assurance of a blessing if they escape the perill it is Gods great mercy and not their deseruing and if trouble come vpon them they can haue no comfort in it but must take is as a Rod of correction to teach them to be more wise afterwards Verse 23. So shee kept fast by the maidens of Boaz to gleane vnto the end of Barley haruest and of Wheat haruest and dwelt with her mother in law THe obedience of Ruth in following Naomi her aduice and her constant loue vnto her in not departing from her So shee kept fast by the maidens of Boaz to gleane Concerning Ruth here we may learne that Children are to take the good counsell of their parents and to follow the same as Ruth doth here and as did Iacob yea Moses the aduice of Iethro It is the note Prou. 13. 1. and 1. 8 9. 23. 22. of a wise child and a childs duety if the counsell be who lesome and good And it is a reproofe to rebellious children which will not learne nor obey like the sonnes of Eli and of Samuel but they paid for it as euer such shall doe Vnto the end of Barley haruest and of Wheat haruest All this time Ruth applied her selfe for profit as being the time of gathering food for winter she plaied the Ant and not the Grashopper Prou. 6. 8. For it is good thrift not to stack the time of our profit which God in mercy affordeth to vs this may we learne of the Ant to which the Lord sendeth the Sluggard for riches are not for euer nor the like Prou. 27. 24. time to get them and therefore must we take the season offered especially in haruest which calleth forth euery one to take paines to gather in Gods blessings for their life and maintenance Perhaps some will say That Christ willeth vs not to take Mat. 6. 31 34. care But doth he will euer any man not to labour The care which Christ speaketh of is immoderate care care without faith or care full of Verse â—0 doubting and little faith and that which is without care of Religion the minde being taken vp Verse 33. wholy with the world else men may yea and ought to labour for the things of this life to be prouident for the time to come and frugall in expences for the time present And she dwelt with her mother in law That is all that time of haruest after This is noted to shew Ruths loue and constant affection towards Naomi that no fauour abroad or gaine reaped by the labour of her hands could make her forsake her mother in law Hence riseth a good lesson that childrens fauour abroad and good gettings should not draw them from their poore parents so long as they stand in need of their helpe For how can children euer shew themselues thankefull better than in such a case where what they get they can willingly bestowe it vpon their poore parents so maintaining them who were the authours of their being and instruments of God for their education But alas the case is otherwise now This Ruth the Moabitesse a heathen by birth may rise vp in iudgement against such as shuld be naturall children who hauing gotten from vnder their Parents when they see they can liue of themselues they make no reckoning of them being altogether vnwilling to liue with them and most of all to relieue them CHAP. III. IN this Chapter is Naomi her care to prouide a match for Ruth to requite her labour and loue towards her wherein may be obserued her aduice the execution thereof and the good euent of the same Verse 1. Then Naomi her mother in law said vnto her My daughter shall I not seeke rest for thee that it may be well with thee THis is Naomi her resolution to prouide a marriage for her daughter in law it is propounded with an interrogation to shew her full determination Here note who resolueth for whom and what it is and the end why Then Naomi her mother in law said vnto her My daughter Here Naomi deuiseth how to requite Ruth her loue and labour which is by resoluing to get a match for her and this she doth as a mother doth for her daughter after that Ruth had so laboured and now was at rest with her in the house Of the terme daughter before and also of thankfulnesse how good turnes should be requited which here is Naomies purpose I haue spoken at large Shall I not seeke As if she had said Know it my daughter that I am resolued to seeke rest for thee It is the Parents dutie to prouide matches for 1. Cor. 7. 36. Gen. 2. 24. 28. their children So did God the generall Father for his sonne Adam Abraham for Isaac and Isaac for Iacob for children want iudgement to make their choise and are led more by fond affection or by strength of lust which is worse then by reason and good discretion but yeeld they were wise in their choise yet are they not so to doe it without consent of Parents but should doe as Samson did who intreated his father and Iudg. 14. 1 2. mother to get him for a wife the maid which he liked Let therefore Parents haue a care of this dutie and betimes prouide for their children as they shall see iust cause and so make choise as one may be a mutuall helpe to another for this end let them obserue their natures like somewhat in yeeres in conditions and body in some sort that one may bee pleased with the other then know their religion and vertues that they may bee of one heart towards God so shall they loue one another much better pray for one another and haue a fellow-feeling in euery condition yea this will sweeten their estate vnto them When they haue noted well these two if with good natures and graces they can procure goods it shall not bee amisse to helpe to beare the burthen of marriage Such Parents are here to bee reprooued which neglect this dutie either of carelesnesse wanting true loue or of wicked couetousnesse for that they are not willing to spare any thing from themselues though yet they haue sufficient Rest for thee So shee calleth the married estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placidè quicuit The word is a place of rest to settle in Marriage estate is an estate of rest so heere called and in chap. 1. 9. in respect of the mind of all such as desire marriage and haue not the gift of continencie they are restlesse It is called therefore pâ—rtum inâ—entutis because youth are tossed by lustfull thoughts as the ship with the waues of the Sea till they be married
labour our bodies wearinesse is the best physicke to cast any one asleepe the idle cannot sleepe they be troubled with dreames and foolish fantasies Wee must also get a quiet spirit so shall we sleepe without feare and this is to bee gotten first by seeking reconciliation with God in Christ so may we lye downe in peace with Dauid Psal 4. 8. 3. 5 Iob 11. 14 19. Acts 12. and not bee afraid this made Peter sleepe soundly in great bodily danger and the Martyrs some of them the night before they went to execution Secondly by shaking off the cares of the world which maketh the worldling that hee cannot Eccles 5. 12. rest Thirdly by suffering no euill to reigne in our hearts as enuie malice lust couetousnesse for these things will not suffer vs to take rest Prou. 4. 16. Fourthly to keepe euer a good conscience towards God and man this is a continuall feast and giueth vs rest That the man was afraid The best are subiect to feare vpon conceit of perill and that suddenly So was Gideon afraid and the Apostles on a sudden and likewise Boaz here and that vpon these reasons First his naturall frailtie and weakenesse of faith which also is in euery one Secondly his ignorance not knowing what it was because she came in vnknowne to him when he was asleepe and in such cases we be more apt to conceit euill towards vs men good because our hearts tell vs that wee bee wicked by nature and deserue euill Thirdly the darke and dead time of the night which is to man fearefull the Psalmist speaketh Psal 91. 5. of the terror of the night We all by experience know how easily mans heart is made fearefull in the darke except in the sonnes of Belial and the children of the kingdome of darkenesse hardned in euill and which make the night the time of their lewde practices yet euen these also will soone bee strucken into sudden feare Fourthly this feare may more suddenly possesse one in the night as here it did Boaz being alone for that Spirits haue taken at such times bodily shapes vpon them and shewed themselues for the night is their time chiefly as may be seene in their comming then most commonly to Witches knowne by their owne confession Let vs therefore hence take notice of this weakenesse which so sheweth it selfe from the loue we beare to our bodies safetie and naturall life Now if wee feare so much for this cause bodily dangers Oh how much more should we feare to commit sinne and the wrath of God for sinne which bring destruction to body and soule without timely repentance And turned himselfe Hee gathered himselfe together shrinking as the manner is of such as in bed being in sleepe fall into a sudden feare and turne to and fro such a forcible operation hath this feare vpon the whole body for to decline from and auoid the danger conceiued nature seeking to saue it selfe in apprehension of perill and that of a sudden This naturall feare is more quicke and sudden to seaze vpon the heart then the spirituall feare to auoide sinne or the displeasure of God and so the danger of the ruine of our soules for this danger is not so soone apprehended here is required the grace of illumination and of faith before this can bee wrought in vs. And behold a woman lay at his feet The feare possessed him without cause And thus it falleth out often Man often feareth without iust cause the Matth. 8. 26. godly through the weakenesse of their faith reprooued by Christ the wicked by their accusing Prou. 28. 1. conscience which maketh them to flie when none pursue them they thinke that euill doth Iob 15. 21. haunt them and perill soundeth in their eares Therefore let the godly labour for strength of faith and the wicked repent and seeke for the peace of a good conscience that they need not to feare Verse 9. And he said Who art thou And shee answered I am Ruth thine handmaid spread therefore thy skirt ouer thine handmaid for thou art a neere kinsman THis is Boaz his questioning with Ruth her answer with a request to him and the reason thereof And he said Who art thou Boaz comming to himselfe moderateth his feare and containeth himself from vnchaste touching and demandeth what she was Wee may note first that though feare possesse wise and godly men vpon a sudden yet they moderate it and are not wholly ouer come therewith for Boaz heere cryeth not out to seruants for helpe neither speaketh to her as one amazed neither falleth he into a rage with her that shee should be occasion of such feare for howsoeuer the feare suddenly seazed vpon him being fast in sleepe before yet was it not childish nor womanish he soone shooke it off as a man of courage hauing confidence in God He mastered his naturall feare and so should wee and not bee ouerswayed therewith as women and children be Secondly That raging lust should not seaze suddenly vpon honest hearts and such as feare God Boaz was with her alone yet doth he not in a filthy affection seeke to dishonest her as Iudah did Thamar being inflamed with lust at the sight of her he did it on the day time he asked not what shee was as Boaz doth here lust would not affoord him that leasure This continencie is praise worthy Gen. 19. in old Boaz as it was before in young Ioseph a vertue as in these commended so commanded by God and much praised in some Heathen who may rise vp in iudgement against our wanton Youth and some lecherous old men whom God doth hate And she answered I am Ruth thine handmaid Thus Ruth calleth her selfe shewing her humility as before in chap. 2. 13. and here by professing what a one shee would be vnto him humble and seruiceable as an handmaiden if shee might obtaine her sute So said Abigail when Dauid sent 2. Sam. 25. 41. to her to take her to wife and so humble and seruiceable was Sarah for shee called Abraham Gen. 18. 6. Lord and in what he commanded she readily obeyed And so should good and vertuous wiues doe still when husbands command but what is honest and iust not that wiues should be counted in condition as seruants for as that is more then they will grant so is it more then husbands of right ought to expect from them that be their yoke-fellowes but what maid-seruants and handmaidens doe of feare and seruile dutie wiues should do of loue with chearefulnes such offices as they ought to performe vnto their husbands who haue authoritie to command Therefore let wiues learne to obey as God commandeth them Ephes 5. 22 33 to doe in all things and that with reuerence as vnto the Lord and as it is sit in the Lord as the Col. 3. 18. Apostle teacheth And doubtlesse there would be more such then we find in these dayes if they might haue Abrahams to their
durable helpe of true loue euen vertue she hath the Lord to speake for her and to procure her fauour and to cause her to bee beloued This should make women to striue for vertue and to get a good name from it and not for beautie and braue attyre for a good name is better then riches then Eccles 7. 1. Prou. 22. 1. precious oyntment and rather to bee chosen then great riches Let Parents hence learne to bring vp their daughters vertuously it is a good portion and meanes of preferment This may comfort poore maidens which bee vertuous and want friends and goods by a good report yet may they match well let them striue therefore though they want goods yet to get grace and good conditions as pietie and Religion in heart and modestie in countenance apparell and gesture let them preserue chastitie and not bee giuen to youthfull company let them bee skilfull in good huswifrie painfull also and industrious hauing power to gouerne the tongue if thus they be beautified and enriched they haue a better portion then many pounds and faire enough to the wise in heart so as they will giue a good man contentment for beauty is fading Prou. 31. 30. and fauour deceitfull and vaine but a woman that feareth the Lord shall be praised Verse 12. And now it is true that I am thy neere kinsman howbeit there is a kinsman neerer then I. BOaz his information of Ruth wherein shee was somewhat mistaken granting the truth that he was a neere kinsman but not the neerest so as here he preuenteth her apprehension of the promise made for taking it absolutely but conditionally as in the next verse more at large hee declareth his mind So that heere is a concession of that which she had spoken of him in vers 9. and withall an instruction touching another neerer then himselfe which she knew not of And now it is true Boaz will not deny a truth for a godly man is a louer of the truth and will yeeld to it when hee heareth it for it swayeth with him which if it so did with euery one it would preuent tedious disputes contentions among the Learned preuent long suites of law put Lawyers to silence in corrupt pleading and saue many pounds contentiously misspent preuent deceit in buying and selling and many other mischiefes which miserably fall out for want of acknowledging the truth which men should and would doe if they hated falshood and lying if they had a hearty loue of the truth if they would cast off pride and the desire of vaine praises and couetousnesse and the greedy desire of gaine for these hinder the truth and where these reigne hardly will truth bee acknowledged as it ought or reigne among men as it should That I am thy neere kinsman Foure things might moue him thus ingeniously to confesse himselfe so nigh a kinsman to those poore women First his loue to the truth so to speake as the thing was Secondly his holy and religious respect vnto the Law of God by authority whereof shee made claime to him Thirdly his humility and vprightnesse of heart not disdaining his godly poore kindred Fourthly her owne vertues and his loue which he bare to her for the same Of rich and poore kinsfolks I haue spoken before in Chap. 2. 20. Here obserue that a louing godly humble and vpright-hearted rich man will readily confesse himselfe of neere kindred to his poore kinsfolke if they be vertuous for vertue maketh them honourable with the vertuous though pouertie make them contemptible to the world And therefore for the poore to get an acknowledgement of them from their rich kindred let them be vertuous that whereas they want goods grace may procure them fauour and respect for poore and lewd are not worthy the acknowledging being contemptible both in body and soule Howbeit there is a kinsman neerer than I. So that the nighest to a right are first to be preferred thereto this is here implied and this reason and equitie will yeeld Therefore Boaz honestly maketh heere mention of this other kinsman to whom Ruth should first haue gone for both Naomi and shee were mistaken in this to come first to Boaz for the right of marrying her yet see how courteously and louingly hee answereth her teaching that such as demand in simple ignorance a matter at our hands as due and yet in some sort not so wee are meekely to informe them and not scornefully to reiect them as great Ones now will doe for a simple errour is pardonable and it is a fruit of goodnesse to informe them in the right and this would preuent contention and strife which otherwise might grow thereupon for want of better information Let this then reproue those which gladly take occasion from such mistakes to laugh at and iest away the parties making themselues very merry with the parties simplicitie though their meaning be both good and honest Verse 13. Tarry this night and it shall be in the morning that if hee will performe vnto thee the part of a kinsman well let him doe the kinsmans part but if hee will not doe the part of a kinsman to thee then will I doe the part of a kinsman to thee as the Lord liueth lie downe vntill the morning BOaz his confirmation of his promise before concerning his marrying of Ruth wherein is noted the time when hee will goe about it vpon what condition hee will doe it the confirmation it selfe by solemne oath and his aduice to rest for that night till the morning Tarry this night Boaz deferreth to performe the kinsmans part for a space though very short and seeing it was night and now dangerous for her to goe alone from thence hee aduiseth her to tarry there that night in the floore Note first that vpon reasonable cause that may bee deferred which cannot absolutely be denyed to be done Which may bee of vse to checke the impatient of delay when there may be good reason and iust cause of delaying the matter Secondly that a true and louing friend careth for the safety of such as he loueth Thus Lot tooke care for his guests Michol for Dauids escaping from the hand of Saul so Ionathan in this respect shewed his care and loue to Dauid and Hâ—shâ—â— his friend likewise So did the Disciple care for Pauls safetie for true loue is not Act. 9. onely to doe fauours but to expell iniuries and to preuent dangers from friends Which reproueth the ill friendship of men in these daies for some will see their friends running into euill yet will not care by good counsell to preuent it much lesse being in trouble to seeke their deliuerance if it should haply proue either troublesome or costly for neither of these will these counterfeit friends bestow vpon those they pretend to loue when they stand in need of them Some are worse euen Iudas-like who for gaine will betray their friend or play Achitophels part turne his counsel against him for
Chapter Then will I doe the part of a Kinsman to thee Boaz hauing laid downe the condition he reneweth his promise made in vers 11. yea though the other refuse her he will take her for one mans dislike maketh not true loue to decay in another mans heart for true loue is fixed vpon the thing beloued without respect to other mens affections to the same their liking may the more increase loue but dislike cannot vtterly remoue it where it is firmely settled this experience telleth vs to bee true in the loue of young persons affecting marriage And it were to bee wished that our loue were so strong that our soules were so glued to Religion that though others dislike wee may not therefore cease to loue it but bee as Ruth to Naomi and so say as she to her though shee saw Chap. 1. 16. Orpha depart from her Note againe that albeit Boaz made this promise to her alone and without other witnesses but God onely yet hauing promised and sworne to keepe it he after honestly and faithfully performes the same as in the next Chapter is plaine For an honest man will Numb 32. 27. Iosh 4. 12. and 22. 3. Iudg 1. 3 7 12 13. Gen. 50. 21. Iosh 6. 23. Iudg. 1. 25. keepe his oath and his word as may be seene in the Reubenites Gadites and halfe Tribe of Manasseh in Ionathan and Dauid in Iudah with Simeon in Ioseph to his brethren after acobs death Caleb to Othniel the Spies to Rahab and to the man of Bethel for an honest man hath a binding conscience when the word is passed out of his mouth he careth for his honest name and credit which to him is more then riches and better then oyntment If therefore we be of vpright and honest dealing and so would be accounted let vs keepe our words and our othes for this is common honesty iustice and a thing of good report Phil. 4. 8. Psal 15. 4. which we are commanded to haue care of It is a marke of a good Christian though it bee to our owne hinderance wee shall be like the children of our heauenly Father who faileth not of any thing which he speaketh Without keeping promise Iosh 21. 45. 1. King 8. 56. men cannot bee trusted it cutteth off all commerce and traffique with men Godly men haue euer made conscience of their word and very heathen men haue been worthy of admiration in this point And yet these things mooue nothing a number of base-minded false-hearted and dishonest Christians vnworthy the name of such when they lose their common honestie As the Lord liueth This is an oath Ier. 4. 2. This oath hee taketh because it was a matter of great importance and for that he would put the poore woman out of all doubt and that shee should not feare the accomplishment though he was rich and she poore he noble shee meane he an Israelite and she a stranger of Moab From this note First that it is lawfull to take an oath against the Anabaptists assertion of which see Chap. 1. 17. Secondly That the godly vse to sweare by God when they sweare and by none other of this more at large also in chap. 1. 17. Thirdly that the forme of an oath is diuersly expressed and not one manner of way as thus I speake it before God God is my witnesse The Lord knoweth As the Lord liueth I protest before the Lord I call God to record and diuers such like besides the common forme By God and so forth which I note to taxe the vsuall swearing of many who seeme to hate swearing in the common forme and yet they themselues sweare too often in another forme so subtill is Satan to beguile them in that and therein to make them guiltie of that from which they take themselues to be most free but they be deceiued for when God or his name and attributes are at any time mentioned for this end to confirme the truth of that which a man speaketh it is an oath Let men take notice hereof and cease to be common swearers Fourthly that it is lawfull to sweare in priuat cases as Ionathan did to Dauid and he to Ionathan the spies to Rahab Boaz here to Ruth in case of necessitie and in weightie matters In such cases wee may vse our lawfull libertie but yet with great warinesse with great reuerence of the high Maiestie of God not suddenly not in passion not without due aduisement Fifthly that an oath is the confirming of Heb. 6. 16. the mind of another in the truth of that which is spoken whether of things past spoken or done or of things present or of things to come and promised to be done This is the end of Boaz swearing here If this be so then let men rest satisfied with an oath as Ruth doth here and as in some cases God would haue men so to do for it is the greatest Exod. 22. 11. confirmation of a truth that may bee except the partie swearing either hath been conuinced or is at that present conuincible by good probabilities of falshood If this be the end of an oath then also let men care to sweare truly that the mind of others may trust them and relye vpon their faithfull oath taken But we haue cause to bewaile these times in which there bee such as professing Christianitie yet will vse oathes yea and fearefull execrations to coozen with to make their lyes and secret villanies intended to bee the lesse suspected as by miserable experience some simple and plaine meaning men may speake being deluded by faire shewes of godlinesse zeale of goodnesse words confirmed by oathes fearefull execrations and counterfeit letters that wicked hypocrites and Satanicall deceiuers might attaine to their vnlawfull desires Let men therfore take heed of men and beware whom they trust seeing men dare with pretence of godlinesse goe so farre in detestable villanies but I wish him or them that practise it to leaue it betimes else let them looke for deserued doome without serious Repentance Lie down vntill the morning With these words hee endeth his conference not spending the night in vaine or vnnecessary prattling as idle louers and wanton suters will doe but hauing answered her request and shewed to her his loue and honest resolution hee willeth her to lie downe vntill the morning By which words it seemeth she was risen vp as ready to depart but that hee would not permit her so to doe for the reasons before mentioned and because the night is ordained for rest as the Psalmist saith At night man goeth to his rest Neither is it safe for young women to bee abroad in the night it sauoureth not well it befitteth not their sex may endanger their chastitie Wee must beware of beeing Night-walkers for Satan the prince of darkenesse will then be the most busie Such also as hate the Light loue to be in darkenesse as the theefe the adulterer Againe the night imboldeneth Iob.
day NAomi her last words to Ruth noted in this Story being an exhortation in which is to bee obserued to what how long and the reason why Then said shee Sit still my daughter Naomi hauing heard and seene such testimony of Boaz his loue and knowing his honest nature and true affection shee exhorteth Ruth to sit still that is to bee of a quiet mind waiting with patience the issue The words are figuratiue and translated from the action of the body to the action of the mind By this that Naomi willeth her to bee quiet in mind and without feare and restlesnesse of spirit wee may learne that there is an vnquietnesse of minde in euery one naturally to haue that affected which the heart longeth after as may be seene in Boaz as before is noted so in Iacob to see Gen. 45. 4 28. Ioseph when he heard that hee was aliue in Abrahams Gen. 24. 12 56. seruant in procuring and bringing home a wife to Isaac in the Israelites seeking to punish Iud. 20. 1 18. 19 24 28. the Gibeonites for the villanie committed vpon the Leuites wife and as in good so also is the heart restles in seeking to bring euill to passe for the wicked cannot rest till they haue done euill See this in Delilah in hope of money to betray Iudg. 16. Samson into the hands of the Philistims and in Iudas to deliuer Christ to his Enemies and in Absalom to get the Kingdome from his father Which earnestnesse ariseth sometime of feare as Ruths here fearing to faile of her desire sometime of couetousnesse and desire of gaine as in Iudas and Delilah of malice and desire of reuenge as in the Scribes and Pharises Enemies of Christ of ioy and gladnesse as in Abrahams seruant of an aspyring and vaine-glorious humour as in Absalom of loue and affection to one as in Sichem to Dinah By this then may wee see whence it is that men pursue their pleasures profits honors and their desires in that which they goe about so eagerly euen because they haue their hearts fixed thereupon and on the contrary why people so little follow after godlinesse so much neglect it euen for that their hearts are farre from it Thus may wee learne to iudge of our selues and thus wee lay open our selues to be iudged of others Vntill thou know how the matter will fall As if shee had said Thou hast done thy part the issue is in Gods hands which thou must waite for with patience for when wee haue done what on our behalfe is to be done then are we to rest in the expectation of the issue as Naomi aduiseth Ruth heere So must we waite on God trust in him and commit Esai 28. 16. Psal 37. ◠our wayes vnto him as we bee exhorted but yet in well-doing and in the exercise of Prayer as Psal 37. 3. Isaac did for good successe to his fathers seruant Gen. 24. when hee went to get a wife for him and as Moses did for the victory when the Israelites Exo. 17. 11 12. fought against the Amalekites For the man will not be in rest till he haue finished the thing Naomi her reason to perswade Ruth to rest and not to let her thoughts trouble her nor to feare by delay to bee deceiued of her expectation because Boaz would not rest till hee himselfe had done what she desireth An approued truth of a man in one thing may make certaine the truth of his word in another It is equitie and charity to hope well where wee haue good proofe of a mans faithfulnesse and this is true credit when a mans word is become of that force and validitie as it maketh another to beleeue him without doubting Such was Boaz his credit with Naomi and this is it which likewise shee would and doth perswade Ruth vnto This is the credit which wee must labour for and which wee may attaine vnto if wee feare God and be faithfull to him for false to God will proue faithlesse to man if we bee discreet and wise in our words to know what wee promise before wee make it if wee care to keepe euer our word in the least thing if we hate lying and such as doe make lies we shall procure credit to our word And heere let such as find men carefull of their word be like Naomi in trusting and not wronging them by calling their word into question without cause at any time when they are knowne to haue euer approued thēselues for honest men for what greater iniury can be offred to an honest man euer meaning well and carefull to keepe his word then to bee suspected of the breach of his word vniustly A true-hearted man taketh that iniurie very tenderly and therefore let men beware of giuing offence in this kind by entertaining vniust and vncharitable thoughts towards such as deserue it not CHAP. IIII. THis Chapter is the last of the Booke and the last part of the Historie for the first sheweth how Ruth came to Bethlehem the second how she behaued herselfe when she came there the third her contract with Boaz. And this the solemnization of the marriage where is declared what went before and how it was effected then the marriage it selfe and the great applause of the people and Elders thereto Thirdly the happy issue thereof in the conception and birth of Obed. And lastly a Genealogie from Pharez vnto Dauid the King and Prophet of Israel and the type of Iesus Christ who according to the flesh sprung from his loynes Verse 1. Then Boaz went vp to the gate and sate him downe there and behold the kinsman of whom Boaz spake came by vnto whom he said Ho such a one turne aside sit downe heere And he turned aside and sate downe BOaz prosecuteth the matter intended and here is shewed when where how and with whom hee had to doe about it Before I come to the words note generally that though both Naomi and Ruth had tasted of a poore and low estate yet were they now exalted and greatly comforted so as now no more Marah but as before Naomi for after humiliation in time followes exaltation after sowre sweet and after mourning ioy Psal 126. 5 6. Many are the troubles of the righteous but the Lord deliuereth them out of all Israel may go into bondage in Egypt but they shal returne triumphing Ioseph shall be tried before he stand before Pharaoh Dauid before he be settled in his Throne and Moses before hee bee the Princely Leader of the Israelites and when thus they haue tasted of the sowre assure themselues they shall feele the sweete with ioy as both Naomi and Ruth doe heere for the Lord will at length set vp on high Iob 5. 11. those that be low that those which mourne may be exalted in safety The Lord will humble his to make them see themselues to try their loue their patience and faith and to fit them for his blessings that
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
well and Deut. 28. obey God Thirdly for that many men in liuing carefully to please God and to serue him haue come to great wealth as we may reade of Abraham Isaac Iacob Ioseph Iob Boaz here Dauid Iehoshaphat and many others Fourthly and lastly for that men by their rebellion against God haue lost great estates and depriued themselues thereof and their posterity by their wickednesse as is euident in the example of Saul Ieroboam and others And therefore let vs not thinke our worldly estate to become worse by carefull liuing after Gods Lawes but rather better and more sure as Iobs was about whom the Lord made a Hedge for his safety And remember for a conclusion that such as feare the Lord shall want nothing that is good O taste and see saith Psal 34. 8 9 10. Dauid that the Lord is good blessed is the man that trusteth in him O feare the Lord ye his Saints for there is no want to thē that feare him The yong Lyons lacke and suffer hunger but they that seeke the Lord shall not want any good thing Note thirdly hence from these words of the kinsman that the feare of worldly losse in a mans outward estate maketh him neglect the Law of God as this man doth here for Gods Word preuaileth not it hath not a commanding power ouer the conscience of a couetous man because his heart is glewed to his Luk. 18. 22 23. riches a base feare through vnbeliefe possesseth him that he himselfe may come to want and the loue of riches so bewitcheth him as hee valueth them aboue the Lords Precepts contrary to Dauids Psal 119. 72. 103 111. and 19. 9. account of Gods Word That wee may become therefore obedient to Gods Law let vs cast off this Atheisticall and Heathenish feare Redeeme thou my right to thy selfe The kinsman is heere willing that Boaz should take his right that which before hee said hee would redeeme himselfe now hee is contented that another should redeeme it So Worldlings are content to yeeld sometimes their right vnto others as namely that which they cannot come by that which they cannot keepe that which they cannot haue but with more cost then the thing is worth or when by getting a little there is hazzard to lose much and likewise that which for present feare they yeeld vnto as Benhadad did restore Cities vnto 1. King 20. 34. Ahab because he was in his hand and in perill of his life which hee would by that meanes redeeme Otherwise Worldlings willingly forgoe nothing Therefore their yeelding of their right at any time vpon the foresaid by respect is not thankes-worthy For I cannot redeeme it None but can pretend some excuse or other why they doe not what they ought In this man may we obserue two things inconstancie and want of charity for before he would redeeme it now he will not before yea now nay Three things make men inconstant first leuity of minde this is a naturall infirmity and to be pardoned Secondly ignorance and want of fore-sight of the incoueniences which maketh him rash at first and to repent afterwards and so to change his mind as this kinsman doth this is somewhat excusable though not altogether without blame for a man is to doe that which is gone out of his mouth though it be to his owne Psal 15. hinderance if nothing else hinder the performance Thirdly dishonesty which is when a man maketh no conscience of any thing he saith or doth but as hee seeth aduantage therein to himselfe saying and gaine-saying doing and vndoing as he seeth it to tend to his owne profit this is flat knauerie and iustly to be condemned Of this we must take serious knowledge and bewaile the first in vs preuent the second by good consideration and deliberation and hate the last as detestable falshood and dishonestie not to be practised among Christians Vncharitablenesse in this kinsman herein appeareth that he hath no care of the name of the dead nor respect vnto the two poore widdowes Naomi and Ruth the land he loued liked well but the women he would haue nothing to do with he had a mind to inrich himselfe in worldly substance but he had no will to shew mercy to the poore for a worldling thinkes himselfe borne for himselfe seeking his owne good but not the good of another contrary to the true propertie of charity 1. Cor. 13. This vncharitablenesse must we take heed of and abandon selfe-loue the true cause thereof and labour for Charity the Euidence of our Faith in God and true Vnion with our Brethren in Christ Verse 7. Now this was the manner in former time in Israel concerning redeeming and concerning changing for to confirme all things a man plucked off his shoo and gaue it to his neighbour and this was a testimony in Israel THese words are a declaration of a Custome in Israel and brought in heere to shew the reason of the Kinsman his drawing off his shoo in the verse following In this note the antiquitie of this Custome also where about what to what end what it was and the ratification Now this was the manner in former time It was no new deuice but an old custome though no where in Scripture mentioned before In commending this Custome from antiquitie we see that Antiquity hath euer beene of credit to commend a thing vnto vs by this the Prophet commendeth Ier. 6. 16. Religion and Worship of God to the people and by this preuailed the Scribes and Pharises Mat. 6. Mat. 15. with their traditions by saying it was said of old and done by the Forefathers Thus the Papists seeke to grace their superstition and wil-worship for that which is of old hath many Approuers of al sorts which maketh it to be of such estimation Seeing this is so let vs learne to know true Antiquity from counterfeit the antiquity of truth which is of God and that of error which is of the Diuell and that which wee find to be antiquity of truth that to vphold and to reiect the other so shall we approue of the truth of our Religion as most ancient and renounce Poperie as a new nouelty and a religion sprung vp but of late This should also make vs to be warie and to take good heed that we ascribe not the name of antiquity to any thing but that which may bee proued to be sound and orthodoxe yea albeit being a thing but indifferent lest if it bee euill we by attributing antiquitie thereunto doe credit and adde confirmation vnto it by speaking thereof as being ancient and when we so informe others when wee approue of it and practise it and instruct teach and allow our children so to thinke and doe if the thing bee good and of approued antiquity it is well done so to speake and practise but if euill wee doe amisse in misleading others by graceing any way such a thing with the credit of antiquity when as we
it And if euer men had cause to looke about them in any age now they haue for it may be said as Ieremie said in his time Take Ier. â— 4. yee heed euery one of his Neighbour and trust ye not in any brother for euery brother will vtterly supplant Heere may bee noted Boaz his vprightnesse also who desireth to haue others to take notice of his doings and to haue that publike which should be publike for an honest mind is desirous to be publike where the matter requireth it as in buying and selling of land in the course of iustice in the Ministery of the Word in solemnizing of marriage and such like It argueth an honest intention not caring who seeth it it will cleare him of the slander or suspition of fraud and circumuention And therefore in such cases labour to bee publike for onely they which do euill or intend it hate the light honest minds care not who seeth them It is no good signe of a good intent when buyers will marke in secret to buy lands of others of such as bee young prodigals or old Spendthrifts or such as must sell for need for those hope to make a prey and to get that for a little which is worth much but such gaine is vniust and where fraud and oppression is there will 1. Thes 4. God be an Auenger Lastly note hence that it is lawfull for a rich man to buy land of others when it is offered as here when as also need is of some parcell for a speciall vse as Abraham did buy a Gen. 23. burying place and Omri the hill of Samaria and 1. King 16. 24. when it is for good vses as for the maintenance Leuit. 27. 22. of Gods publike Worship to build an Altar as Iacob and Dauid did so now to buy land for Gen. 33. 19. 2. Sam. 24. maintenance of the Word for Scholes of learning for Hospitals and to set poore on worke Againe hee may buy to helpe a poore man that for need must make sale to supply his want with money but such a purchase must bee made in Leuit. 25. 14 15 16 17 25. mercy in great equity and without oppression in the feare of God And thirdly when the salesman is his kinsman then to buy as a friend and kinsman to preserue the land in their name but especially to do the kinsman good that in two things in giuing to the vtmost what it is worth and in being ready at all times to let him redeeme it againe if euer hee shall bee able Thus may a rich-landed man buy land but heere hee must take heed first that he intice not others to make sale of their estates which bee not willing thereto as Ahab did which wrought that mischiefe 1. King 21. 2 4. which afterwards insued Secondly that hee make not a prey of a poore man not of any Leuit. 25. 14. other which standeth in need to sell Thirdly that hee buy not vpon a greedy desire and an insatiable couetousnesse to haue all about him for Esai 5. 8 9 10. the Prophet denounceth a woe and iudgements against such Fourthly that hee buy not in the dayes of a generall calamity but rather imploy his money in workes of mercy this was a vertue Nehem. 5. 16. in Nehemiah They therefore erre who thinke they may buy as much as they can if they haue money conceiuing no other vse thereof but to buy and purchase therewith only for themselues to make themselues great And this reproueth those which are so greedy of buying land as they runne into the Vsurers bookes and borrow what they may to purchase till the vse of the money eate vp a good part of the land themselues at the last become beggers and so leaue their children poore their friends in bonds and not a few lenders perhaps in the lurch such is the fruit of greedy couetousnesse But wee may say as it is lawfull to buy so is it lawfull to sell True of which before somewhat is spoken already yet heere a little more of the same matter A man may sell to sustaine his pouerty happening by Gods hand as did the Egyptians to recouer Gen. 47. 18 20. their liuelihood and health as did the diseased Mark 5. 25. woman to pay debts as did the poore widdow 2. King 4. 7. to be free from bondage and to saue her life for goods and lands are for our vse and liberty life health and credit are more to bee esteemed then any lands or possessions A man may also sell to others for their need as Ephron sold to Abraham Gen. 23. 33. 2. Sam. 24. a field Hamor to Iacob and Araunah to Dauid And thirdly for to relieue the want of their brethren as they did in the Primitiue Church In Act. 2. 45. and 4. 36 37. 5. 1. such cases may men sell but not to vphold prodigality whoredome idlenesse pride and vanity Of the hand of Naomi The right it may seeme of all the lands of these three was in Naomi her hands when they dyed childlesse Thus the Law left her well as our Law doth many widdowes now and the loue of kind husbands But that too many widdowes waxe wanton and doe in following their lust and fantasie ouerthrow themselues and their estates too they follow not this holy and modest Matron who sought no marriage for her selfe in her old age as some with vs doe to their shame but shee had care for her beloued daughter in law Ruth If shee had such lands to sell may some say why liued shee so poorely and suffered Ruth to goe and gleane and liue vpon the almes of Boaz Naomi had not the possession of these lands being sold away before but the right first to redeeme if shee had beene able which shee put ouer to Boaz when the Kinsman refused to redeeme them and so to helpe Ruth in her marriage Verse 10. Moreouer Ruth the Moabitesse the wife of Mahlon haue I purchased to beâ— my wife to raise vp the name of the dead vpon his inheritance that the name of the dead be not cut off from among his brethren and from the gate of his place yee are witnesses this day BOaz relateth the second thing of which they were to be witnesses which was concerning his marriage where note first with whom Secondly how obtained Thirdly to what end is double And fourthly the calling of them againe to witnesse it Moreouer Ruth the Moabitesse This was shee whom he had promised to marry and whom hee now went about to make sure to him though she were a Moabitesse Here it may bee demanded whether persons of diuers religions may marry together Answ If they be conuerted they may so Moses married Iethroes daughter Salomon Rahab and Boaz Ruth heere and Sheshan married his 1. Chron. 2. 34. See Zipper de Lege Mos li. 4. cap. 18. Deut. 7. 3. Esd 10. Nehem. 13. 2.
Cor. 6. 14. Gen. 27. daughter to his seruant an Egyptian but otherwise they may not God forbad it his people such matches were condemned the Yoke is vnequall as Saint Paul speaketh it was reproued in Esau and herein was hee a griefe vnto his parents This is not to marry in the Lord it is dangerous to the soule if the heart should bee drawne from God as was Salomons and such matches hath 1. King 11. 1. Nehe. 13. 26. Deut. 4. 7. 2. Chro. 19. 2. 21. 6 13. God cursed as we may see in Iehoshaphat matching his sonne with Ahabs daughter it had almost rooted out his whole House Fathers and Councils doe condemne it and therefore beware of making such matches The wife of Mahlon See for this before Chap. 1. 4. and in this Chapter verse the 5. where Ruth is called the wife of the dead and here shewed to bee Mahlon the Elder brother to Chilion the husband of Orpha who by her apostasie lost her blessing in Israel which Ruth obtained by her constancie Haue I purchased to be my wife We see hence a good man will be at cost to obtaine a good wife Abraham Gen. 24. will send farre a messenger to this purpose with Camels loaden and with Iewels of siluer and gold Iacob will serue seuen yeeres and seuen Hos 12. 12. Gen. 28. 29. too but he will haue Rachel Boaz here will purchase a poore Ruth for her vertues for indeed a vertuous womans price is aboue Rubies shee Prou. 31. will doe her husband good all his dayes shee is worthy therefore the getting and worthy to bee honestly maintained and yet wee see most care least for such an one but they will labour and spare no cost to get one that is faire though beautie be deceitfull vanity and sometime such Pro. 31. 30. a one not ouer-honest or one rich louing the portion better than the partie marrying basely and after liuing disconâ—eâ—â—dly or for birth and friends when the one lifteth vp the heart with pride and the other becommeth chargeable Beautie maketh not blessed but vertue not goods but grace not naturall generation but spirituall regeneration not friends heere but the sweet fauour of God which hee onely affordeth vnto the vertuous See further from hence the loue of Naomi to Ruth who giueth her right to Boaz to redeeme the land for aduancement of Ruth for louing parents will doe much for the preferment of their children Naomi heere liueth vnmarried shee doth all shee may to get Ruth a good match for her owne sake and in loue to the dead that of her may be gotten one to beare the name of the dead as Boaz speaketh in the words following Which honest and louing care of Naomi checketh such widdowes as being well left by the dead doe either of couetousnesse and carelesnesse neglect to marry their children liuing onely for themselues or else of a wanton lust doe cast themselues away vpon such as will both vndoe them and their children To raise vp the name of the dead vpon his inheritance Of these words somewhat is spoken before on verse the 5. which I will not repeat Here Boaz alledgeth these words as a reason of his marrying this young woman they are the words of the Law in Deuteronomie and so are the next Deut. 25. 6 7. following to which Law Boaz had respect in thus matching with Ruth from whom we learne these things First that a wise man will preuent an offence which by others might bee taken at him when hee considers the occasion thereof for Boaz telleth them the true ends of his marrying thus lest the Beholders and Hearers should haue censured ill of him as of lecherie he being old and she yong or of folly she being poore and he rich she base and he honourable or of an inclining in her to idolatry he being an Israelite and shee a daughter of Moab of that race which inticed Israel to sinne and brought a great iudgement vpon the Num. 25. people And this hee did for the care and credit Eccles 7. 1. Prou. 22. 1. of his name which is highly to be esteemed and in loue vnto those there gathered before him in whom hee would preuent the offence which on their behalfe might be taken though not on his part giuen And thus must wee learne to doe 1. Cor. 10. 32. Mat. 18. both to beware of offences to all sorts and also where wee perceiue that any might take an offence there wisely to preuent it in them if wee can and not bee like such as giue themselues to all licentious libertie to liue as they list as almost euery one doth in these dayes not caring for a good name of a graue and sober Christian or of adorning their holy profession or of displeasing the godly minds of others but to liue onely like Libertines after their owne lusts opening the mouthes of the Aduersaries to speake ill of the Gospell of God Secondly from Boaz wee may learne that a godly man in his marrying is guided by Gods Law and hath respect vnto Gods good pleasure therein so had Abraham in matching his sonne Isaac and Isaac in marrying of his sonne Iacob for such as be godly make the Lords Will Word their Rule in all things much more in a matter of this weight and consequence they know it to be Gods ordinance and therefore will aduise with God about it yea they know that God hath not left men herein to their liberty and lust to marry as they like best but hath limited them and in his Word hath taught them with whom how and to what end to marry And therefore in marrying we must be ruled by the Lord which will appeare by these things If we see what calling wee haue to marry before wee enter into this troublesome estate as Reason and Religion should perswade vs If we see that wee haue a iust cause to marry then to consider with whom God alloweth vs to marry If we seeke out such a one as not onely with whom we may marry lawfully but also fitly therefore to pray earnestly to God for such a one for God maketh fit matches Gen. 2. and a vertuous woman is his gift It is a happy thing to match fitly and more hard then to match lawfully If lastly we vse marriage Gen. 2. as God hath appointed for increase of posterity and to auoid fornication the first end was before 1. Cor. 7. the fall the latter after and withall for mutuall society helpe and comfort which one ought to haue with another which cannot be except there bee fitnesse grace true loue humilitie and patience But who are thus led by the Lord in their marrying Men seeke wiues now without any respect to Gods will and pleasure they follow the lusts of the eyes the lusts of the flesh and pride of life Thirdly we may obserue how the vertuous are to match so as they may raise vp
to preuent pretences of marriages for if marriages were not publike but priuately huddled vp some might pretend marriage and liue together as man and wife in shew and yet be but lewd liuers so others wearie of one another might say they were not married and so vnlawfully separate themselues Therefore let marriages be publike and in a publike place as here it was and as now by our Lawes we bee bound thereto and auoid priuate making of marriages and in corners for they are often made in haste and end vnhappily Secondly that marriage in old time was onely a ciuill action there was no need of a Minister to make it it was lawfully and sufficiently done when it was made openly by such as might marry among the people as we may see in the marriage of Isaac of Iacob Esau Samson Which confuteth the Papists that make marriage a Sacrament as if marriage were onely lawfull in the Church and not among the very heathen when yet from the beginning it is common to all mankind and allowed to all sorts True it is that we doe make such marriages lawfull onely when ministers make them but this is not with a papisticall opinion of a Sacrament nor for that our Church condemneth marriages otherwise made in other nations as vnlawfull but the Church and State haue so ordained for the greater reuerence to Gods ordinance when his Ministers shall blesse the same in the publike Congregation with the prayers of the Church and when they shall teach them their dueties which doe marry Thus gracing Gods holy ordinance by their praying and preaching the one for benediction the other for instruction and therefore worthily ordained and so of vs to be religiously obserued Verse 11. And all the people that were in the Gate and the Elders said We are witnesses The Lord make the woman that is come into thine house like Rachel and like Leah which two did build the house of Israel And doe thou worthily in Ephratah and be famous in Bethlehem THe Assembly make answer vnto Boaz first acknowledging themselues to bee witnesses and then praying for a blessing vpon the woman and then vpon him that shee may be louely and fruitfull and he to doe so worthily that hee may come to be renowned And all the people that were in the Gate and the Elders said In so great a company no doubt differing in nature and conditions yet wee see heere how they doe all agree before Boaz to applaud him may it be imagined that none had a by-thought to see an old man to marry a young woman one rich and noble to take a poore and meane maiden Yet before him all say well vnto it for great men haue to their faces great countenance and applause of the people in that they take in hand The people will like all that Dauid doth 2. Sam. 3. 36. so will foure hundred prophets allow of Ahabs purpose to goe to battell against the Syrians to recouer Ramoth-Gilead for people feare to offend they desire to please their betters And therefore this should teach those of place and wealth vpon whom many doe depend to take heed what they doe for they may set others on to godlinesse and they may moue others vnto wickednesse they cannot fall themselues alone but be like the great Dragon with their taile pulling Reue. 12. many downe with them Let Dauid set vp Religion multitudes will follow him to the House of God Let Ieroboam set vp Idols and Deuils the Israelites will worship them Let Ahab worship Baal all will doe so and let Iehu destroy him and they will helpe him to doe it People are like a shaddow following authority like waxe also which will take any print In themselues are nothing but allow and disallow as they see great Ones doe before them And therefore let no men of place regard their applause thinking that well done which the Vulgars approue or flattering dependants for they will not speake as the truth is but to humour persons not what they thinke to be right but what they know another liketh of and would haue them say Wee are witnesses That is wee acknowledge our selues to bee so as thou sayest wee are witnesses and will vpon any lust occasion bee ready to shew our selues so Whence note that what men are called to witnesse being either eye or eare witnesses thereof or both that should they bee ready to testifie as these heere professe themselues to bee and as did the Israelites in the behalfe of Samuel before the Lords Anoynted A faithfull witnesse faith 1. Sam. 12. 45. Salomon will not lye And therefore let vs in such a case bee ready and faithfull witnesses for the truth sake for iustice and peace sake among our brethren Many times ready and faithfull witnesses prouent suites and keepe peace where otherwise there would be strife and contention This reproueth those which being able sufficiently to beare witnesse yet for feare of displeasing will not these want feruent loue of the truth and offend against the Commandements which bind men to preserue the dignitie life chastity goods and good name of our Neighbours Now if any of these be endangered and wee by our witnesse might set them hee and will not we are guiltie thereof Againe this checketh or rather condemneth those that for fauour will either adde or detract in their witnesse-bearing so seeking to please man and to displease God giuing a deadly wound to their owne consciences Thirdly such as doe speake onely what is done and said but yet to another end and meaning than was intended as Doeg dealt with Ahimelech and the false witnesses against Christ These wicked persons sinne against the Commandement Exod. 20. they trespasse in one of the se 〈…〉 sinnes which Prou. 6. 19. and 12. 22. GOD heteth and are an 〈◊〉 〈◊〉 to the LORD who ordained in the Law a punishment Deu. 19. 16 19. answerable to that which by their false witnesse should haue beene inflicted vpon another Such God threatneth to punish for they Prou. 19. 9. offend greatly they hinder the true course of iustice they deceiue the Iudge they hurt their Neighbour and they abuse the holy Name of God which they call to witnesse falsely Let men therefore take heed hereof The Lord make the woman Here they begin to pray for them and all ioyntly together Of praying to God I haue before spoken here further may be obserued First that marriage is to be solemnized with prayer and others are to pray for the married parties as these doe heere and Bethuel Gen. 24. 60. Loban and her mother did for Rebecca and as our Church ordaineth now at marriages and that for these three causes First for the holinesse of the action being Gods holy ordinance and an honorable estate institutes in Paradise and in the time of innocencie and to be therefore vndertaken holily and reuerently with supplication and prayer vnto God Next for the vnholinesse of our
persons in our selues who by our corruption pollute the ordinance of God and as wee bee of Adams race so haue we our children conceiued in sinne and brought forth in iniquity and beget such as be after our owne likenesse wee haue Gen. 5. cause then to pray and that seruently to God to blesse and shew mercy vnto vs. And thirdly for the troublesomenesse of the estate of marriage which may cause vs to pray heartily for it is full of temptations and trials And therefore let it moue vs to pray for them after the example of the people here and these Elders and not be like such as at the time of marriage onely stand staring and looking on or through vaine thoughts doe laugh and make a sport thereof or else spend their thoughts vpon the delight of future vanities dauncing drinking lewd songs and ribaldrie more heathenish than Christian-like And if others are to pray for the married parties then much more should they pray for themselues but alas how farre are most from it hauing their thoughts spent vpon vanities Secondly note that in publike prayer the Assembly should bee of one 2. Chron. 5. 13. Nehem. 8. Acts 1. 14. and 2. 46. and 4. 24 accord as all these were heere both the Elders and people as also elsewhere This is vn 〈…〉 〈◊〉 the other confusion when people are otherwise exercised than in giuing their assent to that which is publikely performed That is come into thine house That is either already come or that certainely shall come as if shee were already in the house This sheweth the cohabitation of man and wise and that they are 1. Pet. 3. 7. 1. Cor. 7. 5. to dwell together as Peter speaketh and God placed the first man and wife together in Paradise and Abraham and Sarah liued together so did Isaac and Rebecca Iacob and his wiues and so did 〈◊〉 〈◊〉 2. Sam. 6. 20. 1. Cor. 9. 5. Dauid with his And this is fit and necessary for mutuall comfort and society therefore the Apostles tooke their wiues with them and it is for this cause altogether a fault when any wilfully liue separated from their wiues or any vnnecessarily without a calling out of an idle leuity will become Trauellers into other countries after they bee married when the Apostle warneth them not to defraud one another except with consent and that but for a time and for this end to giue themselues to fasting and prayer and then come together againe lest Satan tempt them to incontinencie Like Rachel and Leah Rachel is first named because shee was Iacobs wife first by couenant and his best beloued Two wiues he had and it was and i◠lawfull to haue one wife after another as Abraham had Keturch after Sarah for they that cannot abstaine it is better to marry than to 1. Cor. 7. 9 36. burne and when the one is departed the other is free to marry againe in the Lord. And therefore it is an hereticall opinion to forbid second marriages which the godly practised and the Apostle alloweth vpon good reasons But to haue two wiues at once is not lawfull for it is contrary to the Lords first institution of marriage who ioyned together but one man and one woman it is Gen. 2. against the Apostles Doctrine who teacheth euery 1. Cor. 7. man to haue his owne wife and euery woman her owne husband And wee may reade of the first offenders how one was out of the Church a blasphemous Lamech and the other in Gē 4. 26. 34. the Church a prophane Esau And albeit holy mē had many wiues it was their fault God onely being pleased to passe it ouer in his mercie but allow thereof hee did not as appeareth by the Malac. 2. 15. Prophet Malachies words And therefore are they not herein to bee followed It is a blessed Law which of late time hath beene enacted in this Nation against marrying two wiues at once In praying that Ruth might bee first like Rachel who was amiable and louely to Iacob and then like Leah who was fruitfull they may seeme to pray for two things of the Lord the first was that there might bee true loue and good liking betweene Boaz and Ruth for true loue and Ephe. 5. 25. Col. 3. 19. Gen. 24. 67. 1. Sam. 1. 5. good liking ought to bee betweene husband and wife specially so commanded so practised by Isaac and by Elkanah and other godly men and it is that which maketh marriage comfortable and the parties to liue quietly together with mutuall contentment Oh therefore let vs pray for this loue and not onely pray but endeuour to vse the best meanes to procure and hold it And to effect this the married persons are to take heed of strange affections which might alienate their minds one from another then to behold rather the good qualities and vertues of one another than the infirmities and things to bee found fault with for loue couereth a multitude of offences Young persons before marriage cannot see one anothers faults and if they doe see them yet their loue is such as they can passe them by Why is not loue in marriage as strong nay stronger seeing now two are made one Isaac tooke Rebecca and shee was his wife and he then loued her but now men loue their Rebeccaes afore marriage and then taking them for wiues they hate them or not loue them as before Moreouer the married parties are to bee ready to performe mutuall dueties cheerefully yea they are to striue which should be most louing in their dueties of loue and should also prouoke one another thereto Lastly they should often thinke of the solemne couenant made betwixt them and by that and other godly reasons presse themselues the husband himselfe and the wife her selfe to their dueties yea they should bewaile their owne and one anothers corruptions before God and pray against them and for Gods good graces to make them duetifully louing one to another thus doing shall they by Cods blessing both procure and keepe loue The second thing they prayed for was the encrease of children which was Gen. 1. 28. Zach. 8. 5. Gen. 9. 1. the first blessing to man and woman when God had made them and the first and principall end of marriage and which God promised vnto his people In old time it was held a reproach for Luke 1. 25. 1. Sam. 1. 26. Leuit. 20. 20. Ier. 22. 30. Gen. 20. 18. 2. Sam. 6. 23. Psal 127. and 128. women to be barraine and the Lord did threaten it as a punishment yea and inflicted it vpon some Surely it is the want of a blessing as the Psalmist teacheth And therefore let vs pray for this blessing as Abraham did Isaac Manoah and Hannah from which these are farre who so marry as they might bee without hope of children such also as murmure at Gods blessing through vnbeliefe fearing not to haue to maintaine them vnlike Leah who comforted