they bee neuer so able but they must hire others to speake for them by which it commeth to passe that causes are spunne out to an exceeding length and not often faithfully handled for men hired to set their wits and tongues on sale what will they not doe Doth not our age produce enow euill lamentable and cursed fruits hereof And haue we not cause to bewaile the manifold mischiefes and ensuing miseries which this generation of euill men bringeth forth daily among vs Naomi that is come againe out of the countrey of Moab Of her person and returne from that place see before Chap. 1. 6. Here she is propounded as the sales-woman the land she had by Elimelech her husband as the last words of this verse shew as her ioynture or dowrie for wiues had land among the Iewes and Israelites and good 2. King 8. 6. reason there is that wiues should be prouided for by them which haue lands to leaue them because they are one with the husband they haue laboured together and loue binds the husband to haue care for her after death for her comfort her better esteeme euen with her owne children for if they haue any thing then children will loue and honour them and glad will they seeme to be which of them may haue her companie and may please her best but if she haue nothing they will bee as glad which may be rid of her Therefore let husbands haue a care to prouide for them and not bee like some husbands which giue all or most to children and little or nothing to wiues but what Law will giue them and that he may so doe let the wife labour to deserue well of the husband and yet though shee deserue well let him not giue all to her and little to children as some doe and so vndoe both her selfe and children with an after-choise of a bad husband Selleth a parcell of land That is determineth to sell a portion or piece of land left her by Elimelech Shee was growne poore and therefore might sell her land for so we doe reade that the Leuit. 25. 25 29. poore might sell land or houses and this selling and buying is lawfull as wee may see by Gods approbation Gen. 23. and the practice of the godly in buying and selling The manner of purchase and sale and conueyance is shewed in the Prophecie of Ier. 32. 6 44. Ieremie it must be without oppression and this Leuit. 25. 14. will bee auoided if men feare God But the Lord allowed not the sale but vpon necessity hee must Leuit. 25 25. become poore first The Iewish Interpreters vpon that place of Leuiticus say that no man but the poore might sell his inheritance other might not sell to put money in their purses to make marchandize or other things saue onely for food and necessary liuelihood How iustly then are here condemned among vs such as sell their lands for to spend at play to runne a whoring to goe gayly and in costly rayment to keepe Hawkes and Hounds to trauell into Idolatrous countreys to see fashions and to learne not good manners but bad conditions with Apish cōplements Others also which sell their possessions because they would liue idly to put the money out to vsurie and so liue lazily but yet cursedly vpon the sweate of other mens browes These and the other should say with Nbaoth God forbid that I should sell my fathers inheritance especially selling as these doe to bestow and lay out the mony so accursedly But let such Vnthrists know which sell their land to waste vpon their lust that they doe wickedly rob their posterity they weaken their present estate they bring vpon themselues beggery and so contempt and misery and that very iustly and do as much as lieth in them roote out their names from the places where their Ancestours by Gods blessing had planted them and when all is spent they expose themselues to many temptations to take lewd courses to helpe themselues which bring many to a shamefull end Let them remember that if they cannot liue with their estates how can they liue without them Paines they cannot take they haue idly beene brought vp which often is the cause of this prodigality to beg they bee ashamed because of reproach iustly to light vpon them therefore must they fall to stealing and so come that way into the Magistrates hands that they may be punished for their former villanies which the Magistrate took no notice of or made no conscience to punish Which was our brother Elimelechs Thus Boaz calleth him who was but his kinsman though neere This was vsuall among the Iewes and Israelites so to call one another yea it is obseruable that Gods people in all ages haue called one another brethren before the Law vnder the Law Gen. 14. 14. Exod. 2. 11. Leuit. 19. 17. Deut. 13. 19. Rom. 1. 13. Mat. 6. Gal. 4. 26. 1. Pet. 2. 17. Rom. 12. 10. Heb. 13. 1. 1. Thes 4. 9. 1. Ioh. 3. 14. and in the time of the Gospell and good reason so to do for they haue all one Father and all one Mother Which should teach vs brotherly loue one towards another to loue as brethren that is with respect to our Father and wee his adopted Children for whoso after this manner loueth is translated from death to life Also such as loue like brethren are familiar they haue a feeling of each others estate both in prosperity and aduersity reioycing or sorrowing as it falleth out and that because they be brethren they doe also shew readinesse to helpe one another as brethren should doe and they hold it a shame to do them wrong Therefore let vs loue and loue as brethren and try it by these true brother-like markes of loue which if a man doe hee shall find little brotherly loue among men for few loue a man in this respect as he is the Child of God few are familiar with the vertuous for their vertues sake And who mourneth with them in the true cause of their mourning or reioyceth with them in their ioy If men so doe where is their helping hand to further their ioy or to helpe them when they be troubled for righteousnesse sake Verse 4. And I thought to aduertise thee saying Buy it before the Inhabitants and before the Elders of my people If thou wilt redeeme it redeeme it but if thou wilt not redeeme it then tell me that I may know for there is none to redeeme it besides thee and I am after thee And hee said I will redeeme it BOaz here sheweth why he telleth the kinsman of Naomi her selling of land to offer him the sale first In which offer note First what the offer is to buy it then before whom Thirdly the manner of propounding it as left free to his choise to redeeme or not to redeeme Fourthly the reason why offered to him in the first place and that by Boaz. Lastly the kinsmans answer
the 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
recordeth not her name signifieth My pleasantnesse or sweetnesse as wiues should be such to their husbands and so husbands should account them Shee was faire a wise woman of great note in the Citie and a very godly and meeke spirited woman full of true loue patient in want thankefull and humble all which to be true her words and deedes in this historie doe plainely shewe So she was faire inward and outward an example and Looking-glasse for women the gallant Dames which would be Naomies for outward beauty and brauery but are foule Marahs for want of grace and true goodnesse Naomi is named before her children both in the former as a wife to Elimelech and here as a Mother to them and this reckoning of her name in this order declareth her dignitie and place before them Shee as a wife is to haue place next Elimelech the husband who is to preferre wife before children for shee is himselfe and as a mother to goe before them that be her children who are to honour their parents And the name of his two sonnes Why not her sonnes for shee was not their mother in law but they were sonnes borne of her body verse 11. But they are called his for the more honour For the father chefely giueth honour to the child Mahlon and Chilion The former signifieth infirmitie the latter finished Why so called is not shewed but they answer the euent of things the first his fathers infirmity in going from among Gods people to liue with Idolaters for preseruation of his outward estate and the other his fathers death being taken away in Moab verse 3. He was Mahlon in his leauing of Bethlehem and Chilion in abyding in Moab And here note in all these names how significant they be which the Hebrewes did euer obserue in naming their children yea the Lord himselfe in giuing a name to any one as in calling Abram Abraham Sarai Sarah which is of vs to be imitated thereby expressing our faith and grace towards God and admonishing them of some duety True it is that good names haue no vertue in them to make men better nor names without signification to make any worse yet for reuerence to our holy profession and that blessed Sacrament of Baptisme at which time names be giuen and in imitation of the godly in Scripture yea of God himselfe who called his first Sonne of men Adam and his blessed holy One Iesus by the Message of an Angel let vs giue our children good names significant and comely not absurd ridiculous and impious as some haue done out of the spirit of prophanenesse Ephrathites of Bethlehem Iudah So termed because Bethlehem was called Ephrate Gen. 35. 19. or for that the Countrey where Bethlehem stood was so called as may appeare in Mich. 5. 2. and Iudah is added not onely for a distinction of this Bethlehem from the other in Zabulon but for to make a difference of the Ephrathites here from other in the tribe of Ephraim for Ieroboam is called an Ephrathite 1. King 11. 26. By which wee see how carefull the holy Ghost is to make cleare the History and to free it from ambiguity of speech that the truth might better appeare and not be mistaken The Penmen of this and other diuine Histories are Faithfull Historians and such should others be and not full of fables falshood and deceit written through feare or fauour or ill will And they came into the Countrey of Moah So they finished their iourney Howsoeuer the Man might doe amisse in leauing Israel for Moab the Land of the liuing for a dead Nation yet it pleased the Lord to speede his iourney to bring to passe what he had intended for the conuersion of Ruth to make her a mother in Israel whence we see that God intending good to some in his secret counsel may prosper that which others vndertake with no good warrant Thus shall Nebuchadnezzar prosper against Ierusalem Iacobs sonnes act in selling Ioseph their brother yea the enemies of Christ to put him to death as God had determined Act. 4. For the Lord can worke good out of euill and can vse ill instruments to good purposes And therefore simply for the good issue which God maketh we are not to approue of either the matter in hand or the mindes of men which God vseth therein as is apparent in the former examples for Gods will and worke was one thing but theirs another hee is to be praised but they are to be reproued The word Countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 5. Num. 20. 17. Pro. 24. 3. Septu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be also transalted the field as in the Originall it is often vsed and hence some coniecture that Elimelech went not into the Cities of the Moabites but dwelt in Tents as did Abraham Isaac and Iacob and not in the Cities of the Canaanites If men liue where Idolaters be it is good to auoid the occasion of infection as much as may be For much conuersing breedeth familiarity this loue of their persons so a liking of their waies with neglect of true Religion at the first but it falleth into contempt at last It is rare to bee a righteous hearted Lot in Sodom he was but one and one alone Israelites became Idolaters in Egypt This is it which made the Lord forbid communion and marriages to them with the Canaanites lest they should learne their wayes Let vs therefore take heede of conuersing with the wicked and with idolatrous people It is good that idle Trauellers should consider well hereof And continued there So then they had no repulse but were allowed to dwell there and that for a long time as the words in verse 4. doe shew yet these Moabites were formerly hard-hearted enough Deut. 23. 3. but by this we see that none are so churlish and vnkinde at one time to some but God can incline their hearts at another time to other some The History of Heathen Emperours manifesteth the truth of this towards Christians and the Story of the Israelites comming forth of Egypt for mens hearts yea the hearts of Kings are in the Lords hands to turne them towards whom he pleaseth as Nehemiah knew well which Nehemiah 1. made him to pray and Iacob also when he feared the comming of Esau When wee haue to doe with ill and dogged natured men let vs goe to God who can turne Esaus bloody heart in his comming foorth into a kind welcomming of his brother at their meeting he can incline Assuerus heart towards Ester to make him hold out to her the golden Scepter Consider the promise Ier. 15 11. and 42. 12. let vs seeke to please God and hee will worke vs fauour in the eyes of men Pro. 16. 7. and Iob 5. 23. let this be our comfort It may further seeme by the course of this Story that these Bethlehemites were not onely suffred to dwell among the Moabites but also that they were kindly vsed in that they
therefore let vs not be guiltie of a sinne so hatefull to God and man II. We learne that it is a great fauour and grace for a rich Inhabitant to take knowledge of one poore a stranger too This Ruth in her words here confesseth and admireth For indeed nothing but goodnesse in a man maketh him kind to strangers especially poore ones it is not nature nor worldly reason And therefore when strangers find fauour where they come let them acknowledge it a great kindnesse and a mercy of God and a worke of his grace III. That a godly man as Boaz will be good vnto the godly poore though a stranger And so should wee as the Apostle commendeth it to vs and our Sauiour in the Heb. 13. 2. Parable of the Samaritane And we must consider that we may come into strange places our selues and need fauour remembring moreouer this that if such strangers be Christians they be our brethren and sisters in Christ for in him there Col. 3. 11. Gal. 3. 28. is neither Iew nor Greeke but we are all one Which condemneth the ill disposition of such as cannot abide that strangers should come among them and that not such as Ruth of another nation but such as be borne in the same kingdome yea in the same countrey if they feare any charge to come to them thereby Oh how would they take on in our vncharitable dayes if a poore Naomi should after many yeeres returne to the place of her former abode and bring a poore woman with her to charge the parish Well good Boaz did not so neither the Inhabitants of Bethlehem IV. Note how shamefastnesse wisedome and humilitie are excellent ornaments of praise in a woman as they are here in Ruth shee cast downe her eyes not looking impudently vpon him shee bowed to the ground and shewed humilitie and her words were effectuall and few and therein was her wisedome These three shamefast countenance humble gesture and fewnesse of words doe grace a woman highly and doe winne her honour though neuer so poore And therefore let women labour for them more then for a faire face gay clothes and a great portion these make them saleable with wantons and worldlings but the other with the wise and vertuous This reproueth such as be of a proud and hawtie carriage Esai 3. 18. which are costly Dames commanding Mistresses but hardly obedient wiues such also as be great talkers reproued by the Apostle these be 1. Tim. 5. 13. shrewd Dames often they breed contention abroad some disquietnesse at home for want of the gouernemēt of the tongue such women as be bold without blushing impudent Dames which will not couer their faces with Rebecca for modestie sake but will goe naked so farre as modestie cryeth shame vpon But they which haue to sell thinke they may be allowed to set open their shop-windowes But chaste mindes seeing the deformity thereof will frame themselues to a more decent and modest behauiour such as would hold the name of the vertuous will not so much labour in the outward shew neither goe after the fashion of vaine persons Chaste Penelope a Heathen will stand couered before her Suters And will Christian women shew themselues so naked as some doe to the view of all O impudencie O immodest shew of lightnesse and vanitie Verse 11. And Boaz answered and said vnto her It hath fully beene shewed me all that thou hast done vnto thy mother in law since the death of thine husband and how thou hast left thy father and thy mother and the land of thy natiuity and art come vnto a people which thou knewest not heretofore BOaz his reply vnto Ruth giuing her the reasons of his kindnesse towards her a stranger which was by relation made to him before this of her vertues shewed in her loue to her mother in law and in her grace and godlinesse leauing her own country to come and dwell amongst Gods people though vnknowne to her aforetime And Boaz answered and said vnto her It hath fully beene shewed mee all that thou hast done A good report and that to the full was spred abroad of Ruth of which Boaz had taken notice and for which he was so kind to her as hee here acknowledgeth Whence note I. That vertue shall not want Trumpeters to sound out her praises to the full Psal 37. 6. Ruth was made renowned among all the people Ioseph at length throughout all the land of Egypt which is Gods mercy for encouragement to vertue and this will those doe which loue vertue in others Therefore let such as would be renowned striue to be vertuous It is the worthiest matter of praise and commendation It procureth loue and that true loue of such as neuer see vs as did Salomons fame and so Christs It causeth an honorable remembrance Viuit post funera virtus Bias Omnia mea mecum porto after death It is such goods as cannot bee lost but beauty may with sicknesse and age bee defaced strength also may decay So Haman may lose his honour and Iob may be dispossessed of all his riches in a moment but vertue abideth for euer Lastly this is pleasing to God to all good men yea and makes the Angels to attend vpon vs as the Lord hath put the charge vpon them And yet the praise hereof is least respected but men seeke praises which be after mans wisdome earthly and sensuall as Absaloms for beauty Hamans for fauour with a King Achitophels for worldly policy others for riches and authority ouer their brethren which yet they are no lasting Pro. 4. 18. praises soone lost and neuer afford true loue in the hearts of men as vertue doth which may minister comfort to such as bee vertuous who deserue true praises they shall not want them they shall not neede to bragge as the proud hypocriticall Pharise of their well-doing Grant that many now will not giue them their due some of pride other through enuie and a third sort of ill will cannot speake well yet when they be dead euen such as did dispraise them will then praise them but howsoeuer they shall at the last Day receiue praises of Iesus Christ before the Angels all the world and be euerlastingly rewarded for the same II. That well-doing procureth fauour to the poore though strangers at the hands of the vertuous for this was the cause of Boaz loue to Ruth as here he acknowledgeth and this is true godlinesse to loue others for their goodnes Would you poore find fauour Labour to be vertuous for God will procure the liking of others and moue them to doe you good as God did Boaz heart towards Ruth This is the way to doe you good and not to liue idlely levvdly and by flatterie and talebearing to think to prosper vvhich is the trade of too many poore ones With some for a vvhile they may find fauour but in the meane space they procure hatred of some others
her true loue both to the mother and the child She was in the house of Boaz that great rich man we here see and so well prouided for in her old age yet would shee take paines and not be idle So wee see that the godly though old and well prouided for yet will set themselues to labour and doe something for they make conscience of their time not to spend their dayes in idlenesse which they know to be a foule sinne and the nurse of many They will labour to be an 〈◊〉 〈◊〉 example vnto others and to spurre the younger on to take paines Though they liue of themselues yet they owe a duety to God to be doing what they may if they liue vpon others herein they shew their good will to be as little chargeable as they may and to be thankefull after their strength and power Now this holy woman is herein to bee imitated and let none thinke that they may be excused to liue idly either for age so long as they can take paines or for that they haue enough to liue vpon because God giueth none riches to liue a lazie life but such euen old persons should liue either in labour as Saint 1. Tim. 5. 4. Tit. 2. 3 4. Paul willeth the widow of threescore yeeres old or in teaching and instructing others a blessed exercise for old folke which will giue them comfort in the end of their dayes And laid it in her bosome This sheweth her loue and with what tender affection shee tooke him into her hands Foure things might moue Naomi thus affectionatly to loue the Babe First her loue to the mother who so exceedingly loued her Secondly her loue to Boaz the father who had so mercifully dealt with her Thirdly her loue to her husband Elimelech departed whose name was raised vp againe by this child vpon his inheritance Fourthly her great hope of ioy and comfort from the child it selfe as the women foretell in the former verse Howsoeuer it was here we may see that Parents carry a heartie affection towards their children they be in their hearts and bosome for if this loue was in Naomi a mother in law wee may well conclude it in naturall mothers which may appeare many waies in their great paines and care in nursing them and in bringing them vp in their griefe and sorrow when their children are any way diseased Marke 9 24. 7. 25. Mat. 15. 22. as we may see by the teares of the father and cry of the mother which Marke and Matthew make mention of In their kind imbracing of them as here and as did the father of the prodigall sonne In their great ioy to heare of their well-fare as Iacob did reioyce to heare of Ioseph Gen. 45. 27 28 In their easie natures soone reconciled to their children when they humble themselues before them as wee see in Dauid to Absalom and the father of the prodigall sonne Lastly in their great lamentation at the death of their children as Dauid did for Absalom though a most vnnaturall sonne and the widdow which followed her sonne to the Graue which Christ raised vp to life againe No other reason can bee giuen but that naturall and inbred loue to children in parents else some children are so hard-fauoured and ill conditioned as parents could not so loue them but onely for that they bee their children Let children hence learne to bee thankefull to God and their parents and shew loue to them againe in all obedience And became his Nurse That is a helpe in the mothers nursing of it as by holding it lulling of it asleepe giuing of it meat warming of it and such like helps for the nourishing of the life of the Babe and not giuing it sucke for shee was too old to doe this Wee may find in Scripture two sorts of Nurses dry Nurses such a one was Rebeccaes to helpe to attend on the childe and Gen. 24. 59. to ease the mother somewhat as Naomi doth here and in helping to nourish and bring vp a child in this sense a father is called a Nurse The other sort are milch-Nurses such as giue suck Num. 11. 12. vnto children as in Scripture we find onely those to be their mothers euen them that bare them to bring them vp also that as they afforded them the Wombe to beare them so the brests likewise to giue their children sucke And this is the mothers duety if possibly shee be able not birth wealth nicety nor idlenesse can exempt them from this duety as it doth a number of wanton Dames that they may be fitter to follow their lusts That mothers are to giue their owne children sucke it is apparent by these reasons the naturall instinct in beasts teacheth euery other Creature hauing paps to giue sucke yea the Sea-monsters draw out their brests and giue sucke to their young Lamen 4. 3. ones saith Ieremie and therefore such as neglect this duety are worse then these beasts which we hold vnkind if they let not their young ones sucke It is the principall vse and end of brests in women when God sendeth them children though too many now make them onely stales and bawdes of lust The Workemanship of God should make them doe this First in placing them so high as in no other creature euen neighbouring vpon the heart the Shop of heat to conuey the bloud sooner into the brests so as the heart workes for the Infant to teach mothers to haue affection to this worke Secondly so placing placing them as the mother is taught in nature to embrace the Infant to lay it to her brest the more to worke loue betweene the mother and the Babe Thirdly in making them to haue this facultie to turne bloud into milke And lastly Gods prouiding as soone as the Infant is perfect for birth milke in the brest for the Infant so as God and Nature call them to this duety except any will say that God hath done all this in vaine and might haue spared this Workemanship The very name of a brest Mamma should put them in mind hereof the first syllable whereof is that which an Infant doth soonest speake calling the mother Mam as if nature had giuen this first to the Babe so easily to frame to vtter this word to put the mother in mind of her duety and to giue it her brest Againe God in the worke of nature hath not onely giuen brests but heads or nipples for the Infant to sucke the milke out of the brests and to helpe it hath made the skin about the nipples more rugous and rough for the childs tongue to hold by The Heathen Arist Plutarch Philosophers endued but with the light of nature teach this and affirme that the mothers milke implants in children the loue of mothers yea mothers loue commonly those children better which they nurse than the rest and reason may bee giuen because the mother giueth and the child receiueth by sucking her
would be content to marry with them which is a commendation to them that would thus welcome such as came among them for succour It is a matter praise-worthy to be harbersome to strangers for this were the Barbarians commended Act. 28. 2 7 10. who receiued the Apostle and the rest into their houses made them fires because of the cold and raine in Winter courteously lodged them and when they departed being such as had suffered shipwracke and were thereby in want those Barbarians helped them with necessaries This was humanity and mercy For this Abraham and Lot and Iob are commended and this goodnesse wee must learne to practise for so are wee exhorted Heb. 13. 2 and these former examples lead vs to it This qutie is to be done not onely to our kindred to our friends to our knowne countreymen but to strangers Heb. 13. 2. yea and to our enemies in their neede 2. Kings 6. 23. Romanes 12. 20. Vers 3. And Elimelech Naomies husband dyed and shee was left and her two sonnes THis telleth vs of the heauie crosse which befell Naomi which was in the death of her husband and that as it may seeme very shortly after they were come into Moab before the sonnes did marry so she was left a widdow with two fatherlesse children to take care for them in a strange countrey This verse is a narration of an euent what it was and vpon whom it fell to the great heauinesse of Naomi the euent was death and here is shewed whom it tooke and whom it left And Elimelech dyed His age is not reckoned he could not bee very old if wee may gasse his yeeres by his sonnes marrying so young women after his death yet he dyeth yea and there also wither he went for food to preserue life He went first from Israel the Land of the liuing and led them thence and so he now goeth out of the world before them from whence note I. That death is the end of all and it spareth none Iosh 23. 14. Iob 21. 33. Eccles 7. 2. and 6. 6. 1. Cor. 15. 51. Heb. 9. 27. for all haue sinned Rom. 5. and death is the reward of sinne Rom. 6. And therefore let all prepare to die II. That a full supplie of bodily wants cannot preuent death The man must die in Moab where was food enough the rich Glutton must die also and the Rich man with his barne full for the sentence of death is irreuocable and mans life dependeth not vpon the outward meanes of life for then the rich and mighty would neuer die Let not men in their abundance thinke to escape death let them therefore not set their hearts on their wealth for they must leaue it It is follie to trust in riches for they cannot deliuer from death either ordinary or extraordinary lingering or suddaine naturall or violent as examples and experience it selfe teacheth III. That where men think to preserue life there they may lose it as Elimelech doth here fleeing from the famine in Israel yet dyed where plenty was in Moab for no place is free from death and when the appointed time is come man cannot passe it Iob 14. 5. we cannot thinke therefore our selues safe any where from death nay many times where we may think our selues secure there death may take vs away Naomies husband It is not said her husband which might well haue beene spoken by way of relation to her without her name because shee was named before and no other woman but this woman was a very vertuous woman and this was a great crosse to her and therefore both to expresse her excellency and her begun misery it is said Naomies husband dyed the husband of so rare a wife died Note hence I. That it is a grace for some to be called the husbands of some women their name is a grace to them if they be vertuous for such a one is a crowne to her husband Pro. 12. 4. Now a crowne is high glory to a man and her husband is knowne in the gates Pro. 31. 23. Such wiues are to bee made much of as rare Birdes for too many may sit downe with shame and blush to bee named the husbands of some wiues Foolish though faire faire but perhaps filthy rich but withal retchlesse wiues but without gouernement husbands named the head but they must bee masters sometime painefull but Peacok-like proud often more mad or fullen sad than merrie if merrie it keepes not in with modesty if she speake it is lowd often heard farther then seene and yet oftener seene by a quiet husband then well liked of In a word a wicked foolish woman is shame to his person and rottennesse to his bones Pro. 12. 4. II. That grace in one preuents not death in another Naomies husband must die so Abrahams wife also Iacob must bid his Rachel adieu and Ezech. 24. 16. Ezechiel the desire of eyes for no mans grace can free himselfe much lesse another from death Psal 49. 7 9. and married persons are not appointed the same length of daies No we come not together and wee goe not together Let none hope for life by the grace of another let the neerest and dearest looke to part by death Ruth loued Naomi most dearely and saith that nothing should separate them but onely death verse 17. because shee knew that that must needes be yelded vnto III. That it is a great crosse for a woman to lose a good husband This is implied as I said in naming her by name for in him the wife loseth her head her guide her stay and comfort if hee be a vertuous man and a good husband I neede not intreat good and louing wiues to mourne for such sure enough they haue cause and wiues cannot but mourne except they conceit a new comfort very quickly as some doe for feare the old griefe should lye too long at the heart for him that is dead and cannot be recalled so with them the liuing is better to be liked of than the dead for they know their husbands would perhaps haue so dealt with them And shee was left and her two sonnes Death seazed onely vpon Elimelech and left Naomi and also her sonnes that she might not be vtterly comfortlesse in a strange countrey From this may we note these two things I. That albeit death is due to all in as much as all haue sinned yet it seazeth not vpon all at once but one dyeth now and another hereafter as we see in all ages which cōmeth not to passe for any good in one more than in another but God will haue mankind vpon earth till the last day hee forbeareth some and repriueth them for their amendment for the lengthning of life is for our further repentance if wee bee the Lords or for the greater condemnation of such as shall perish For this mercy God is to bee praised for we deserue death and it might seaze vpon euery one at once and take vs away because wee are borne
grace before goods and wisedome before the world though where grace is if goods may come with it it is a blessing and the better to be liked of for helpe to vphold the burthen of marriage And they dwelt there about tenne yeeres Whether this time beginneth at their first cōming or after this marriage is not certaine but it is ten yeeres before Naomi heares of the Lords visiting of Israel with plenty It is a long time for a godly woman to bee kept from Gods people and publike seruice of his name Dauid lamented it much Psal 120. 5. and desired the presence of God and his Tabernacle Psal 84. 1 4. In Moab was corporall plenty but not spirituall for the one the other was neglected Such is our corruption a comon sinne now I wish it had not taken possession of the best But besides this we may further note how a heauy calamity may long rest vpon Gods people we may reade of a famine three yeres and a halfe in Achabs daies three yeeres in Dauids time 2. Sam. 21. 1. 1. King 17. 1. Luke 4. 25. and seuen yeeres at another time 2. King 1. and here also for a great many of yeeres And this commeth through mens obstinacie in sinne and for that such things are not reformed as God commandeth or for that some euils are not punished as they ought to bee as for innocent blood-shed 1. Sam. 21. 1. for open idolatrie and murthering of the Saints as in Achabs dayes We are in such continuing iudgements to looke to our waies and bewaile our sinnes also seeing thus Gods hand against his people so long wee may learne patience in the yeres of scarcity and blesse God that neuer thus afflicted vs in any of our remembrances for such a famine would in these Northerne parts be most intolerable farre more vnsufferable than in hot countreyes where people could humble themselues with fasting many dayes together Verse 5. And Mahlon and Chilion dyed also both of them and the woman was left of her two sonnes and of her husband THis verse sheweth a further griefe which befell good Naomi which was the death of both her sonnes and so to be left a heauie soule in solitarinesse in a strange countrey where she could haue no spirituall comfort and where now she had lost her chiefest corporall comfort And Mahlon and Chilion dyed also both of them These inioyed their yong wiues for some space and had time to haue returned home to the Lords people but they for bodily maintenance new friends gotten by their marriages would not the Lord therefore tooke them away in this strange Land Many things may be noted I. That the Lord gaue them time to marry and to enioy their marriage for some space though they made no better vse of their fathers death thus good and patient is God vnto men for their bettering if it would be for which praise him II. That when God hath proued men in patience and they will not make right vse thereof then will he take them away for he will not alwaies striue in mercie here the abusers of Gods goodnesse may learne to take heed III. That God can and will cut off sometime yong men in the flowre of their youth Thus he tooke away Nadab and Abihu Hophni and Phinees Amnon Absalom two gallant yong Princes so here these two though some by violent death and other by naturall death And this is sometime a punishment for sinne Psalme 55. 23. 1. Sa. 2. 31. but not euer for God in mercie will take some from the euils of the world as he did Iosias Let none because of youth put farre off the day of death Death respecteth no age no strength no beauty Remember thy Creatour in the dayes of thy youth Ecclesiastes 12. 1. Thy owne sinne may cut thee off in youth as it did Absalom and so the rest or thy fathers sinne as Dauids child was taken away 2. Sam. 12. 14. and the tenne 1. King 11. 12. and 21. 6. Tribes from Rehoboam and the sonnes of Saul And the woman was left of her two sons her husband This is added to aggrauate the affliction of Naomi and doth teach that neither few nor light afflictions sometime befall the godly Naomi lost her husband then not one but both her sonnes and left their widowes without children so as Naomi had none of his bloud remaining in Moab And as shee was thus afflicted so was Dauid who had proud and scornefull brethren a bloudily-minded father in law a mocking Michal to his wife lewd and vnnaturall children besides many other great trialls What shall I speake of Iobs trialls Ieremies troubles and Pauls persecutions Yet God thus suffers his to be tried to make them know themselues to shew them their graces and their imperfections which in affliction they will manifest to weane them from the world to the loue of a better life to whip them from their sinnes and to make our vile natures tame to submit to his yoke Let vs looke therefore for them let vs be contented and patient vnder them and consider the troubles of others of old and in the primitiue Church and of later times Let vs not thinke our condition the worse before God but rather the better if instruction be with correction for God loueth vs then It is a fault to murmure at him it is an error to thinke our estate to be euill before God because of sundry and great crosses for many are the afflictions of the righteous he saith not of the wicked yet then righteous when they be afflicted this is comfort against despaire Note againe that he saith the woman was left he saith not now Naomi as before after to expresse her deiected condition for a widow poore alone without friends and in a strange country is in an afflicted estate contemptible it is the not Naomi but the woman in distresse and miserie And lastly obserue that when death calleth friends must part and one leaue another husbands their wiues children their parents parents their children as here no band of loue can keepe them then together death must be welcome and vnto dearest friends we must bid farewell Verse 6. Then she arose with her daughters in law that shee might returne from the Countrey of Moab for shee had heard in the Countrey of Moab how that the Lord had visited his people in giuing them bread HEre is at the length the returne of Naomi with whom from whence and the reason drawing her minde homeward Then shee arose Shee had long abode in Moab now after such crosses shee ariseth to goe thence vnto the Church and people of God when the Lord thus afflicted her when shee saw her selfe destitute of her husband and children and had none to goe vnto and to conuerse with but Idolaters the Moabites then she arose to leaue those coasts Note how affliction shall follow affliction to bring home such as be the Lords if one crosse will not
doe it another shall as wee see in the prodigall son and Gods dealing with Manasses for the Lord is loth to lose his owne And therefore if one affliction happen make good vse thereof else another shall follow yea another after that till we returne home Againe marke that it is then time to leaue the place of our abode when the Godly are taken away and none left but wicked to conuerse with Thus and for this cause many left Israel in Ieroboams dayes 2. Chr. 11 13 16. for the godly should delight in the fellowship of the godly Dauids delight was in the Saints It is also dangerous for the Godly to frequent the company of the wicked as a Lambe to be among Wolues Dauid will not dwell in the tents of the wicked neither sit among them Psalme 26. and it is a good mans propertie to auoid them Psalme 1. 1. And therefore let vs flee the fellowship of Idolaters 1. Iohn 5. 2 Cor. 6. and the societie of euill persons For such as can liue with delight among them are like them are no true Conuerts to God and yet not a few which will be held religious can make themselues merrie with vaine persons and condemne others for too Stoicall too censorious for that they cannot away with fleshly and carnall delights With her daughters in law It appeareth that these two did voluntarily accompany her of their owne minds and not by Naomies intreatie this appeareth out of verse 8. and 11. What moued them hereto but Naomies vertues So as we may see that the truly vertuous are of an attractiue power euen as the load-stone to draw others vnto them partly by instruction partly by their godly conuersation Both which meanes we may thinke shee vsed towards these while shee aboade in Moab for the religious cannot but incyte others vnto pietie This is worthie imitation in Naomi If practice shew our Religion it will win others 1. Pet. 3. 1. without which euen the most glorious profession in words hath no operation no power to perswade And here also was a mercy of God to this poore old woman that shee lost not all outward comfort shee had some to keepe her company in her aduersitie It is a good grace to be content to beare the poore company in a miserable estate they be true friends which will sit downe vpon a dunghill with Iob to mourne with him Well here were two daughters of Moab which would accompany Naomi poore and afflicted Naomi A reproofe to counterfeit friends of which now the world is full neuer more That shee might returne from the countrey of Moab This is the end why she arose that is left the particular place of her dwelling not to goe into some other place in Moab as hoping of better successe there but quite to forsake the countrey The kindnesse receiued there could not hold her when she perceiued the Lord to call her home partly by afflictions in Moab and partly by mercies now in Israel Outward kindnesse of Worldlings cannot keepe the godly with them when God calleth them away from them either by afflictions or by checke of conscience or by falling into sinne by them or by feeling the want of the godly and the vse of Gods publike seruice or else by seeing or hearing of Gods fauour to his people When these or such like doe call vpon the godly to come away they cannot by any worldly pleasure profit or familiar acquaintance or kinde intertainement stay with such men they be like Abrahams seruant which could not be held with Gen. 24. rest and good cheare to stay in Bethuels house nor Dauid in Ziklag when he had liberty to goe 2. Sam. 2. 2. into Iudah For their spirits differ so as they cannot truely affect one another and the godly finde crosses among the wicked to hunt them out from their societie and they cannot but feare in a godly iealousie to be made the worse by them for that they know their own weakenesse And therefore let vs labour for this grace to leaue the society of the vngodly lest wee be insnared by them and if we be with them let it be by warrant of our calling or of necessity and onely so long as we haue hope to doe them good and to win them but if they bee found obstinate forsake them Ierem. 51. 9. For she had heard in the countrey of Moab That is while she did stay in that countrey newes was brought of plenty in Israel As the famine did driue her from thence so now food being there and the crosses she found in Moab mooued her to returne backe againe As aduersitie maketh many to leaue the Church so the prosperity thereof bringeth many vnto it some in truth and loue as Naomi heere others for the world or for feare Ester 8. 17. Let vs then pray for the Churches prosperity yet not then are wee to trust all that come within her lappe Note againe how Naomi in her greatest distresse heard of comfort to her Countrey to bring her home againe God is often the neerest in mercy to helpe when in mans reason hee seemeth to be furthest off Thus was God with Ionah in the Whales belly and with the three Children in the Furnace with Daniel in the Den with Dauid to helpe against most present danger 1. Sam. 23. 26 27. Peter the very night before his intended death by Herod must be deliuered and so the Gun powder plot here bee discouered And God thus suffereth his so long and to come to so narrow a straite before he set them free shew himselfe to humble them to beate them out of confidence in themselues to shew his power and mercy the more that they may see more fully his goodnesse to them to make them thankefull obedient and the more in vtmost perils to rely vpon him We are not to despaire in the greatest dangers nor to thinke our selues forgotten in great extremities but then seeke to God trust in him and doubt not of comfort God will haue Lazarus in the graue before Christ restore him to life and Isaac boâ—nd vpon the Altar before he forbid Abraham to slay him Till the ship be ready to sinke Christ will not awake Mat. 8. 25 26. for so the Lord is more seene in his power and mercy towards his How the Lord had visited his people in giuing them bread By bread is meant all necessary food but especially corne of which bread is made Here the Lord is made the giuer thereof to the Israelites called his people whom in mercy bee visited to bestow his blessings vpon for so is visited here taken and in Gen. 21. 1. Luk. 1. 68. Ier. 29. 10. Note from hence these things I. That God seeth his people in aduersity and want and commeth in his due time to helpe them Exod. 3. 7 8. which is from his meere mercy and the stability of his loue and promise to his people And therefore we may learn patience in
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
Saint but in the Saints that dwell vpon the earth True it is that by a priuate familiarity and particular acquaintance with one more than another the loue may more shew it selfe as in reason it must and will yet such a loue vpon occasion will truly shew it selfe to all others which are vnited in the profession of the same truth and will be ready to doe them good when such are knowne as it euer doth wish you well before there be any acquaintance at all And if one godly person by a vertuous life may not onely procure loue to him or her selfe but also to all other of Gods people this should make vs so to demeane our selues euery one of vs as wee may so winne others to vs as also the same persons vnto the rest which feare God for the encrease of Gods Kingdome and so the hastening of Christs appearing And thy God my God As shee leaueth her owne people being Idolaters for Gods people so shee renounceth her Idols for the true God for they which truly for godlinesse sake embrace Gods people cannot but then intertaine the true God and leaue their Idols 1. Thes 1. 6 9. As Ruth did here and Rahab also because the loue of godlinesse in men ariseth from the loue of God himselfe the Author of that goodnesse in his people The Corinthians gaue first themselues to the Lord 2. Cor. 8. 5. Zach. 8. 23. then to his Seruants and Zacharie foretelleth that the Heathen hauing heard of the Lord to be among the Iewes they will then come and desire to be with them Trie our loue to the godly by a sound intertainement of their Religion else the loue is but carnall worldly or counterfeit for in 2. Cor. 6. 14. differing religions there neither is nor can be any true concord and therefore let vs not thinke that either Idolaters Atheists or irreligious persons can be any faithfull louers of the truth Note againe that godly persons may by their godlines draw Mat. 5. 16. 1. Pet. 3. 1. and 2. 11. others vnto the embracing of the true God either by instruction or by a holy conuersation or rather both together And therefore let vs labour by our godlinesse in doctrine and life so to set foorth the Lords praises as wee may gaine others vnto him This is our duty Mat. 5. 16. this is Christian-like carriage which becommeth well the Saints this will winne soules to God and so couer the multitude of sinnes bee an aduancement to the Lords name and bring comfort to our owne soules in the Day of Iesus Christ It may be some will aske Whether for meere loue to the person of any if one intertaine Religion he may be iustified in so doing Surely no One may occasion another or be a motiue thereto and so performe a good office on his part but Religion is to bee beloued and imbraced for it selfe and not for mans sake the person on whom a man relieth may die or turne backe from the truth and become such a ground as the sand on which an house being built soone decayeth and the fall thereof is great Verse 17. Where thou diest will I die and there will I be buried the Lord doe so to me and more also if ought but death part thee and mee RVTH continueth her speech to Naomi touching her resolution which shee had begunne to shew in the former verse and in this confirmeth it with an oath so that Naomi neede not to doubt of her constancie Where thou diest Ruth speaketh of her mothers death and also of her owne It is a principle in nature to know and to be perswaded that all shall die Iob 21. 33. Heb. 9. 27. 1. King 2. 1. Iosh 23. 14. 1. Cor. 15. 51. Eccles 7. 2. and 6. 6. for death goeth ouer all in as much as all haue sinned Rom. 5. Then let all prepare to die at one time or at another which stands in seeking reconciliation with God in Christ in endeuouring to keepe a good conscience before God man Act. 24. 16. vvaiting the time of dissolution which the men of pleasures as Diues the vvorldly-minded as the rich man the drowsie protestant like the fiue foolish Virgins and such as go on securely as those in the old vvorld and in Sodom Mat. 24. 37 38 39. doe not All knovv they must die yet most neglect to prepare to die and to prouide for themselues a better habitation vvhich men on earth vvill doe vvhen they knovv they must out of their dwellings they will not be to seeke to the very day in which they know they shal be put out I will die I meane to end my daies vvith thee my mother I vvill not returne againe into my Countrey but vvill make my end in vvhat place soeuer thou shalt die The true loue of the godly one towards another is a continuing and enduring loue to death So vvas the loue of these tvvo and the loue of Ionathan and Dauid because their loue is 2. Sam. 1. 26. not grounded vpon temporarie meere vvorldly respects as the loue of others bee nor vpon meere nature as that of parents and Children but vpon such reasons as the alteration of outvvard estate here cannot disanull or make void They loue one another for their graces in heauenly respects and therefore by a spirituall bond they are vnited in heart and made one Thus should vvee loue and thus settle it that it may abide to death and that vvee may so loue let vs remember that vve be Children of one Father vvee be brethren vvee be very members of the same body and Christ Iesus our Head vvee also are here strangers and if vvee loue not one another vvho vvill loue vs for the vvorld hateth vs Ioh. 15. 19. There be which would be held Christians and yet cannot loue such as be so indeede Cain cannot loue Abel though his brother nor Esau a Iacob Some professe to loue the godly but it is sinisterly not simply for their graces and vertues as Ruth here loued Naomi for no other cause of loue could there be for Ruth was young and Naomi old and very poore What power in nature and worldly reason could then leade Ruth thus to loue Naomi Other some loue them for their vertues but their vertues must be such as must make their persons without exception euery way pleasing to them else they will fall off from their loue they cannot forsooth beare with infirmities all must be in perfection But such doe not looke into themselues with a single eye or else with too much selfe-loue behold themselues for otherwise they would loue a godly Christian as such a one though accompanied with some infirmities from which in this life none can bee wholy freed And there will I be buried Ruth spoken before of their death and now of their buriall together so as neither in life nor death shee would bee separated from her mother By this it appeareth I. That
and at length vvill be abhorred of all And here let the rich learne vpon whom to bestow freely their kindnesse and whom to loue and respect euen the godly poore such as bee Gal. 6. 10. Mat. 25. 10. of the houshold of faith for in them Christ is relieued and such shall not lose their reward If you aske Who are these godly poore I answer Euen such as Ruth which get a good name by their vertuous liues their duty done to their betters their painefulnesse in labour their conscience of Religion These be the godly poore and not the stubborne the idle the irreligious swearing fighting railing drunken poore who are more worthy of punishment than reliefe Vnto thy mother in law since the death of thine husband Thus Boaz beginneth to particularize her vertues and the first here is her louing carriage and praise-worthy behauiour vnto her mother in law not onely while her husband liued but euer after not ceasing to loue because he was dead for whose sake shee first was occasioned to loue her Due prayses can be shewed in particular vertues See it in the praises of Iob Cornelius the Iob. 1. Act. 10. 2. Reu. 2. 1 2. Angell of Ephesus And therefore in praising any wee must bee able to instance in those things which deserue such praises else it is sottish ignorance or grosse flatterie or both Againe note That whom we loue for our friends sake being aliue if loue be vnfaigned it will appeare when they be dead This is Ruths loue vnto Naomi Dauids to Mephibosheth for Ionathans sake True loue is a fountaine that neuer can be drawne drie This reproueth the loose loue of many who can loue and lightly turne it into hatred of the same person vpon small occasions such also as can loue their friend for his time but when he is dead will neglect all respect to euery one of his whom in his dayes they pretended to loue And how thou hast left thy father and thy mother and the land of thy natiuity and art come vnto a people which thou knewest not heretofore This was rare loue and a very great measure of grace for Religon sake to forsake naturall parents for a mother in Law her owne country for a strange nation and people shee must needs bee endued with a strong faith and an extraordinary measure of loue to Religion and the worship of the true God By which wee see that faith and feruent loue ouercome all difficulties euen nature it selfe as here in her so in Abraham when leauing his Heb. 11. Gen. 12. Gen. 22. 21. Gal. 1. 10. countrey he trauelled hee knew not whither and did offer vp Isaac at Gods bidding and put away Ismael and al three without gainsaying cherefully These ouercame carnall reason and this desire of pleasing God made Saint Paul a zealous Professor Faith made Gideon to leaue thousands Iud. 7. 7 12. 8. 10. 13 5000. Iosh 6. behind him and to bee content to enter the battaile whith 300. against many thousands so did Ioshua by Gods direction command seuen Priests to goe seuen times about the walls of Iericho to beate them downe with sound of Rammes hornes This faith loue made many proselytes and Heathen to become Christians and Christians in the time of bloody persecutions to forsake all for Christs sake and his Gospell as the Apostles spake of themselues vnto Christ This faith and loue of God will vanquish the world 1. Ioh. 5. 4 5. and will make 〈◊〉 leaue the Court of Pharaoh to bee with Gods people in affliction and will make Amaziah to separate himselfe from the 2. Chro. 25. 6 9 10. wicked and make light of an 100. talents of siluer Yea so powerfull is faith and loue of God as they will ouercome our selues euen to make light of our selues and our liues for the Lords sake as we see in the blessed Martyrs suffering cruell torments for the truth sake for the power of faith and spirituall loue is supernaturall and is wrought and so assisted by Gods Spirit as no worldly or fleshly impediments can hinder them in the way to eternall life Therefore must we labour for these graces aboue all things if wee would be masters ouer our selues if wee would preuaile against all hinderances of our saluation These will bridle lusts contemne vaine honours resist Satan and his temptations and seeing they are so powerfull hence may we see whether wee haue this faith and true loue if we can ouercome our corrupt nature carnall reason and this euill world but if these ouermaster vs then want wee this faith and loue from which those be farre off who are led like beasts by nature like sensuall men by lusts corrupt reason and by this vnconstant world and the vanities thereof Though they doe beare the name of Christians yet Christs power is farre from them Note further hence why hee speaketh thus to Ruth euen to giue her to know the true cause of his kindnesse and good respect towards her euen her godlinesse and grace which may teach That vertue and grace are the greatest motiues to incite great men which be also good men vnto the workes of mercy and bounty to the poore as we here see by Boaz speeches for vertue is louely to them which are vertuous though the parties be neuer so poore Let thē the poore labour for grace and godlinesse that they may find mercy at the hands of the wealthy for if they feare God he wil be their spokes-man hee will moue the hearts of others to doe them good Though this bee the way to procure fauour yet commonly we see the poore idle and too lewd of life and yet they murmure curse and rage if they be not relieued for they thinke they ought to be relieued euen because they bee poore though neuer so wicked though they will hardly labour to take any paines to liue when of such the Apostle speaketh that they should not be relieued Hee that will not labour let him not eate 2. Thes 3. saith the Apostle As this is for instruction to the poore so the rich from Boaz may learne on whom to bestow their fauours and workes of mercy euen vpon the godly the houshold of Gal. 6. 10. Mat. 25 10. Pro. 19. 17. Psal 41. 1 2 3. faith for in them Christ is relieued in them they doe lend vnto the Lord who vvill repay them to the full and greatly reward them But of this a little before in the beginning of this verse Verse 12. The Lord recompence thy worke and a full reward be giuen thee of the Lord God of Israel vnder whose wings thou art come to trust THese words are a prayer and blessing pronounced out of the mouth of Boaz vpon poore Ruth which doth maruailously set out the pietie of this man Here may be noted who makes this request to whom for what for whom and why The Lord recompence thy worke This rich Boaz prayeth for
good reason is there why they should doe their Parents all good nature bindes them also the commandement Exod. 20. of God to honour them which comprehendeth loue reuerence obedience and reliefe and the example of godly children yea of Christ himself vnto his mother moueth them There be Ioh. 19. 26 27. also rare examples for this among the Heathen See Val. Max. lib. 5. cap. 4. the rather to perswade Christians hereunto lest they rise vp in iudgement against them Let children therefore learne to be kind and mercifull to their poore Parents and not be like the vnnaturall Impes whereof there bee these sorts such as care not to prouide for them but to get all they can from them they are not willing to do them good but grudge to relieue them and are sicke of their liues wishing their death to be eased of the burthen Other there be which will rob their Parents and steale from them what they can get yea and thinke it no sinne as Salomon telleth Prou. 28. 24. vs yet are they the companions of a destroyer The third sort are those hellish monsters who rise vp to murder their Parents but the Lord reuengeth it as we see in the example of Absalom That shee had reserued after shee was sufficed It is meet to eate to suffice nature for the preseruation of life and the better inabling of vs to walke painefully in our calling of which before in verse 14. Note farther hence I. That such as haue true loue will spare from themselues to relieue others yea though they themselues be but poore and haue nothing but from hand to mouth as we say Of this we haue here an example and in the poore Luk. 21. 2. widdow which gaue her two mites yea our Sauiour who was relieued by others yet kept a bag for the poore he spared of his gifts to giue vnto others For true loue cannot but pittie the want of others and such as so loue will not hoard vp for themselues and let their poore brethren remaine in want when for the present they haue sufficient they liue in hope of supply and doubt not of Gods prouidence for the time to come when they giue charitably what they may spare for the present This condemneth the cursed couetousnesse of such as haue laid vp in store for many yeeres and yet will not bestow any thing vpon such as doe need and also it checketh such as excuse and exempt themselues wholy and alwayes for giuing any thing because they be poore If this plea had stucke in the heart of the poore widdow which cast her mites into the treasurie shee would haue reserued them to her selfe but so should shee haue lost her eternall praises II. Such as would thriue spend not all at once but reserue somewhat both for themselues and for others Ruth ate shee was sufficed and reserued some for afterwards for her mother and her selfe she was not ryotous wastfull because she had more then did suffice for the present For such as be painfull know how they come by that which they haue they also know it to be a vertue to spare and keep what necessitie causeth not to be layd out neither charitie nor pietie to be spent they know that what they haue is so their owne before men as yet before God they are but Stewards thereof Therefore from this and Ruths example we must learne frugality to vse Gods blessings to doe our selues good but we must beware of waste and not let any thing be lost as our Sauiour commanded when he had fed so Iohn 6. 12 13. many thousands They then here are worthy of iust reprehension who wastfully consume Gods blessings some on their bellie as doe Drunkards and Gluttons some on their fleshly delights bringing themselues to a morsell of bread others vpon play and gaming idle and prodigall vnthrifts such as this our nation now is too much burthened with others vpon too costly and often fantasticke attyre the ensigne of pride and vanitie to whom if any speake for their reformation they reply with words of contempt of others and carelesse neglect of their owne estate saying They spend but their own what haue any to doe with it But these must remember that they must giue an account vnto God whose blessings they waste they must also know that Gods gifts are not giuen them to consume wholely vpon themselues after their lusts but to be Stewards thereof for God and in his stead to doe good to others as need shall require This prodigality the Lord often punisheth with pouertie Luk. 15. and sometime with imprisonment yea with shamefull deaths in some whom God giueth ouer to fall into the hand of the Magistrate for some euill committed and deseruing death Verse 19. And her mother in law said vnto her Where hast thou gleaned to day and where wroughtest thou Blessed be he that did take knowledge of thee And shee shewed her mother in law with whom shee had wrought and said The mans name with whom I wrought to day is Boaz. HEre is Naomi her question to Ruth with her heartie prayer to God for him that had so mercifully dealt with Ruth and Ruths answer to her againe shewing with whom shee had gleaned and naming the name euen Boaz her kinsman And her mother in law said Where hast thou gleaned to day and where wroughtest thou When Ruth went out in the morning shee asked leaue of Naomi to goe to gleane but whither shee knew not therefore now being returned with so much corne and such food shee asketh Ruth where she had beene not doubting of Ruths honest dealing but in admiration of Gods mercy and in desire to know who was the instrument of that hand of God vpon her For fauours bestowed doe win affections and cause a longing after the partie to know who he is if we know not his person as here and also what his name is and of what kindred though we looke vpon the man as Saul did that 1. Sam. 17. 55 56 57 58. so we might see the reason thereof and might shew particularly our loue vnto such a one praise God and pray also for him Now if this be the force of benefits from man how much more from God from whom we receiue so many and daily blessings These should win our affections to him worke in vs a desire to know him who he is and why we should receiue such kindnesse that so we might loue him praise him and in all thankefulnesse yeeld him all obedience But alas vpon whom doe his blessings thus worke I wish that his mercies made vs not forget him and to forsake him when we haue knowne him In this that Naomi suspecteth not Ruth but rather admireth Gods mercy towards her wee may also note that the godly are not vncharitably suspicious of them that be poore when they know them to bee godly Naomi did not thinke of any vniust dealing of Ruth as if