affliction and not bee impatient as if God had forgotten Psal 13. 1. 1. Cor. 10. nor murmure lest the Lord punish vs. II. That God hath euer had more specially a people for his owne called his people Thus were certaine called the sonnes of God Gen. 6. Thus after were the Israelites his Deut. 7. 6. and 26. 18. and such be now true Christians 1. Pet. 2. 9. Reu. 18. 4. These he chose not for any merit in them but of his meere loue Deut. 7. 8. Ephe. 1. 4. This should make vs to examine our selues how we be Gods people whether according to Creation or after the worke of Regeneration for these differ from the other greatly in the graces of Gods Spirit and holy conuersation Ezech. 11. 19. and 36. 26 27. Psal 15. in glorious titles Deut. 26. 19. Exo. 19. 6. 1. Pet. 2. 9. Reu. 1. 6. and in heauenly prerogatiues as in peace with God Rom. 5. 1. in free accesse with a holy boldnesse to God in Christ Heb. 4. in hauing God euer with them Mat. 18. 20. in this blessing that all things worke together for the best to them Rom. 8. and in being a Communion of Saints to whom is belonging the forgiuenesse of sinnes the resurrection of the body and life euerlasting Wee are therefore to labour to bee of this sort of Gods people III. That corporall food and the necessaries of this life are Gods gift Leuit. 26. 4 5. Deut. 11. 14 15. Hos 2. 8 9. Ioel 2. 19. It is he that maketh the earth fruitfull he giueth raine and with-holds it Osea 2. 8 9. Amos 4. 7. and man without him can doe nothing Psal 127. 2. Hag. 1. 6. Deut. 8. 1â— Praise him for these blessings Ioel 2. 26. in the want of them acknowledge it from God and goe to him pray to him Mat. 6. and this must bee done in an humiliation of our selues for the affliction 2. Chron. 7. 14. Ioel 2. 16 17 19. If wee looke for these blessings we are to serue him because they bee his gift and to such hath hee promised them Leuit. 26. 3. Deut. 11. 13 16. Let this reprooue such as forget God doe not praise him nor serue him for these blessings and let it confute such as ascribe them to the heauens or to the industry of man neuer remembring the precept of Moses Deut. 8. 18. and that saying in Iob 31. 26 27. Verse 7. Wherefore shee went forth out of the place where shee was and her two daughters in law with her and they went on their way to returne vnto the Land of Iudah IN the former verse was Naomi her preparation for her iourney here is her setting forward noting from whence with whom and whither Wherefore That is because she heard of plenty in her countrey which giueth vs this to vnderstand which before I noted that the Churches welfare procureth friends and draweth her old acquaintance to her for prosperity is of an attractiue vertue and men are affected with it this will make Abimelech to seeke to Isaac Gen. 26. 26. and Iobs friends gather vnto him Iob. 42. 11. This should make vs seeke the Churches prosperity yea and make men frugall to preserue their estates for prosperity gets friends though not a few counterfeit and aduersity maketh men to bee forsaken and yet many which might liue well bring themselues by prodigality and lewd courses vnto misery vnworthy they bee of pitty Shee departed out of the place where shee was In what particular place of Moab shee was in is not named though here to bee vnderstood by the name place There was food here as well as in Iudah yet shee would not stay though shee was an old woman hauing poore and weake attendance the iourney somewhat long for her her estate wasted and therefore was shee to returne in a base estate which other perhaps might cast in her teeth for leauing Iudah and going into that idolatrous Moab but all these things did not withhold her from her godly purpose And two reasons may be giuen for this the loue of her owne Countrey and her piety esteeming highly of the means of saluation Whence may be noted I. That there is a loue naturally in euery one to their owne Countrey See it in Iethro Exo. 18. 27. Num. 10. 29 30. and Barzillai 2. Sam. 19. 27. Iacob would returne into Canaan out of Mesopotamia where he had gotten great riches And this loue vnto their Countrey made men to aduenture their liues in defence thereof 2. Sam. 10. 12. Therefore such are vnnaturall who will seeke the destruction thereof II. That corporall meanes cannot keepe the truely religious from the place where God is worshipped if they may enioy the meanes of life in a poore measure Naomi would not stay in Moab though shee in Iudah had nothing to maintaine her but her hands and that Ruth must gleane for bread when they came thither What a change Moses made wee all doe know a crust of bread for the body is better with the food of the soule than all carnall abundance without it And therefore if the choyce of our dwelling be either where bodily plenty is whithout the Word or a poore estate for the body and plentifull instructions for the soules safety let vs chuse this rather then the other Seeke saith our Sauiour for the food Iohn 5. which endureth vnto eternall life which perisheth not And her two daughters in law with her This their accompanying of her argueth Naomi her singular good carriage towards them while her sonnes liued for if shee had beene proud froward and vnkind as some mothers in law haue beene they would haue despised her and shaken her off but we see first how good carriage procureth loue and secondly how true loue sheweth it selfe in the aduersity of a friend Pro. 17. 17. for these 2. forsake not poore old Naomi in this her contemptible estate Thus Ionathan shewed his loue in Dauids trouble and Iobs friends when they sate downe by him for true loue is not tyed to outward respects such loue is false and hollow-hearted the loue of these times We must imitate God in loue to loue euer and chiefely in aduersity for either loue them or not at all Be not as the Shadow which sheweth it selfe only in sunne-shine nor as the Swallow which chatters and sings ouer thy chimney in warme Summer but cannot be seene in Winter Friends onely in appearance shape their loue like to the Deuill who onely maketh a shew of loue to man and is euer sinister in the intendement And they went on their way to returne to Iudah It seemeth by this that the two women came out to returne with Naomi who onely is properly said to returne because she came out of Iudah and they had a purpose to goe thorow with her to the end and to leaue their own natiue soile their parents and friends which was a great degree of loue but yet we may reade that Orpha afterwards gaue ouer
To begin well and to make an onset to goodnesse is easie to many but to go on to the end is of speciall grace Cain began and made an onset to godlinesse so did Ioash King of Iudah Iehu did valiantly for a while Iudas seemed to bee approued by his fellowes and to liue without suspicion for a time The same may bee said of Ananias and Saphira of Simon Magus of Demas Hymeneus Alexander and Philetus with many moe but their calling was not effectuall called they were but not elected their hearts were full of hypocrisie which wil at length breake out Therefore let none thinke well of themselues for faire beginnings because they that continue to the end shall onely be saued Verse 8. And Naomi said vnto her two daughters in law Goe returne each to her mothers house the Lord deale kindly with you as you haue dealt with the dead and with me NAomi seeth their kindnesse and weighing afore-hand all circumstances beginneth to make triall of the soundnesse of their loue and to know vpon what ground it standeth as appeareth out of the verses 11 12 13. The words consist of an exhortation and a petition to God for them rendering a reason thereof And Naomi said vnto her two daughters in law To this place there is no mention of any speech of Naomi but onely what shee did First in following her husband into Moab verse 1 2. and then of his leauing that Countrey to returne into Iudah verse 6 7. Hitherto her Story is of her walking and not of her words and talking it seemeth her tongue did not hang loose to be vpon euery touch tolling as some womens be And this her silence commendeth her vertue therein and also giueth vs to know that she did not sollicite her daughters to go with her but that they voluntarily vndertooke the iourney for if shee had requested them their loue had not so appeared neither could she haue tried them by intreating them to returne backe Goe and returne How farre on the way they were come is not noted but on the way they were before she spake thus to them which she did not as carelesse of their soules or of any doubt whether God would prouide for them who would forsake their country and become proselytes but two reasons may be alledged why shee exhorteth them to returne home againe First was her loue to them for their kindnesses formerly to her and hers as appeareth by her prayer and therefore shee might now seeme to be loth to trouble them though their company in the way might haue beene comfortable except shee had knowne certainely how to haue recompenced their loue Taking this for one we learne that a true Louer is loth to disaduantage a friend or friends for priuate respects to himselfe for true loue seeketh also the good of a friend beloued and a found-harted friend will follow the Apostles aduice 1. Cor. 10. 24. not seeke his owne but his friends well-fare But this alas is contrary to our times when now men are all for themselues which selfe-loue is contrarie to Christs commandement to loue our neighbour as our selues it is against the communion fellowship of Christians as members one of another it is contrary to the end of our labour in our callings 2. Cor. 12. 14. Eph. 4. 28. which is to doe good to others contrary to that care which God cōmandeth for the preseruation of other mens estate Deut. 22. 2 4. Exod. 23. 4 5. contrary to Abrahams practice Gene. 23. 9. whose children we must be and whose workes we must doe This selfe-loue is the originall of all bribery extortion vsury deceit fraud oppression and vniust dealings among men this maketh men enuious that they cannot reioyce in other mens welfare and this maketh men without compassion in another mans misery if they themselues liue at ease this roote of bitternesse must be rooted out The second reason was her want of meanes to giue them comfort in the world to prouide for them necessaries or conuenient matches as her words imply in verses 12 13 shee knew them to haue friends parents in Moab but none in Iudah and therefore shee was loth to make them worse and to carry them to an vnknowne place except shee could better haue prouided for them with some certainty True loue will not make worse where it cannot make better But here it may be demanded Whether Naomi did well to perswade them to returne I answer If she had done it in carelesnesse of their soules or in a coldnesse of religion shee had offended but it was partly in her loue to thē for their outward estate not knowing how to pleasure them if they should take such paines to goe with her and leaue their owne country and partly out of her wisedome to trie them whether indeed they fully resolued to goe with her let fall out what might fall out And this was praise-worthy in her thus to try their soundnesse for hereby shee found one rotten at the core and the other most sound And thus should wee also doe in these deceitfull dayes trie before we trust such as offer themselues to come among the godly as also did our Sauiour Luke 9. 57 58. lest when they hastily intertaine Religion they as suddainely fall backe to the reproach of the Gospell and blemish of such as admitted them without tryall If any aske why shee perswaded them not to stay at home whilst they were there but to let them goe on the way and then to will them to returne backe I answer It may be that she tooke their comming forth to be of courtesie to take leaue of her after she had gone somewhat on her iourney which kindnesse there was no reason to refuse but perceiuing that they would goe on shee then fell to make tryall of them and to vnderstand what might leade them thereto And this was better done in the way than at home to discerne more fully of their resolution In the tryall of others it is then best done when the same may most appeare this is wisedome Each to her mothers house Here is an argument to moue them to returne backe because they had naturall parents aliue and shee but a mother in law Shee trieth them with this first to see whether nature wrought more then grace This she knew to be a strong pull-backe and that nature must first be subdued to follow soundly the course of godlinesse We must forsake father and mother for the Gospell saith Christ yea and deny our selues If thus we can doe then are we to be admitted into the fellowship of the faithfull These words shew they were not naturall sisters because Naomi willeth each of thē to go to her mothers house as hauing either of them a mother In that Naomi thus speaketh we may further note I. That of either parent children are drawne with most affection to their mothers because all children haue most of their mothers being conceiued in them long borne of
vs take heed how by our owne prodigality folly and wickednesse we bring euill vpon our selues if it be the immediate hand of God and not thy fault thou shalt be censured as Iob was how much more when the cause is apparently from thy selfe Againe let men in aduersity prepare to beare contempt and not be impatient nor take it to heart for Iob Dauid Christ Iesus suffered it patiently If men learne not patience in this it will make them lay violent hands vpon themselues as Saul who could not 1. Sam. 31. 14. endure contempt and therefore would preuent it by killing himselfe for impatient proud hearts take contempt in aduersity to be worse to them then death it selfe Indeed to mocke or despise the miserable is an argument of the want of Gods feare and that such are vncharitable cruell and void of mercy for whom there remaineth iudgement mercilesse yet howsoeuer the wickedly proud behaue themselues we must in aduersity be content Some thinke the words to be spoken with admiration Is this Naomi as if it had beene said Oh what an alteration is here And so taking the words we learne that strange alterations in mens estates make people to wonder whether it be in prosperity or aduersity for good or euill in any quality The wise and learned friends of Iob were astonished at the change of his estate Sauls conuersion was wondred at 1. Sam. 10. 11. So the gifts of the Apostles and miracles Act. 2. 7. and 4. 13. and Christs wisedome and learning being but twelue yeeres old for men are more carryed away with the consideration of the outward meanes how things came to passe then of the power and pleasure of God to make such an alteration Therefore in great alterations looke for wonderings and take no offence thereat for it is mans nature so to doe at vnusuall things yea it is a certaine corruption and folly in the vulgar sort who consider not the causes of things It could not but somewhat moue Naomi to see such a concourse of people to come to wonder and gaze vpon them as people doe at strangers or at others in a changeable estate euen among our selues But these follies of people wee must passe by Some thinke the words to be vttered from pitty and commiseration towards her as if it had beene said Is this Naomi Alas what a change is in her This is that good woman Naomi whom wee cannot yet forget though in her estate shee bee much altered And it is most like they spake in loue and compassion rather than in contempt because shee was the kinswoman of the chiefest man among them who it seemeth esteemed much of her for hee entertained Ruth kindly for her sake Chap. 2. 6 11. and sent her corne Chap. 3. 17. likewise the women spoke after very comfortably to her Chap. 4. 14 16. neither doth Naomi taxe them for contemning her but rather answereth to their esteeme of her name from her former estate and therefore this being vttered from their loue and pitty and good respect towards her as being a grace fit for Gods people to shew to them which are in aduersitie wee learne That good and godly people doe nothing lesse esteeme of the vertuous for their outward low estate and pouerty These call her still Naomi and so acknowledge her and Boaz esteemed-vvell of her euen in this poore estate Ionathan did nothing lesse esteeme of Dauid because hee was out of the Kings fauour neither did Ioseph of Arimathea lesse reuerence or honor Iesus Christ because he was condemned and executed as a malefactour among theeues for outward crostes afflictions and miseries of this life are no staine to true piety when the crosses fall vpon good men for righteousnesse sake or for the triall of their faith patience Let vs not then for outward aduersitie like the godly worse when wee haue loued them or made shew of loue in their prosperity but in aduersitie shew greater tokens of loue and doe not as Iobs friends sit downe and censure him nor as Christs friends and Saint Pauls which forsooke them in their troubles An healthfull member of the body is beloued but when it is in distresse then loue of all the rest of the members most sheweth it selfe and should not our loue appeare to the godly in aduersity which be members with vs of the same body in Christ Verse 20. And shee said vnto them Call mee not Naomi call me Marah for the Almighty hath dealt very bitterly with me THis is Naomi her answer vnto the multitude flocking about her calling her Naomi continuing a disswasion for so calling her and shewing what name they should giue her with the reason thereof drawne from her present poore estate which shee setteth out partly in this verse and partly in the next And shee said vnto them Call mee not Naomi This name signifieth pleasant and merry which in her aduersity shee thought did not befit her and therefore she did not reioyce in it Aduersitie maketh the afflicted nothing to regard worldly names and titles of a better condition and estate while they be in miserie and haue lost their former outward comforts if they be wise and truely humbled for such as be humbled indeed are not vainely in loue with goodly names and titles to which their estate is not answerable Which checketh the foolish pride of such as being in a base beggerly condition liuing almost of almes hanging vpon this and that friend yet forsooth will brag of their name their house and Gentility or rather indeed to call it as they make it Gentilisme through their lewd and vaine conuersation Call me Marah That is bitter one in a heauie and distressed estate The truely humbled desire to be accounted as they be and not as they be not as Naomi here is willing to be called Marah because her estate was answerable Shee was not proud shee submitted her selfe to Gods hand and therefore shee refused not a name according to the nature of her present condition Whose humility may checke the pride of such as would haue better names then they deserue seeking the name of Goodman when goodnesse is farre from them of Master when their Gentlemanship did hardly creepe out of a dunghill of worshipfull Esquire right worshipfull many such vaine titles which euery Vpstart now in these dayes doe eagerly affect not for any desert of vertue but for that they haue gottē some money to put to vsurie or procured some office basely by their money or a little better outward estate by illiberall and base scraping pinching and niggardly sparing or by depending vpon some person in authority by whose countenance they may domineere ouer their poore neighbours or by some such way and meanes whereof this now present age affordeth instances enow yet are such farre enough off from the true causes of Gentrie worship and due honor This good womans humility and patience may also checke the pride and impatiencie of such as cannot endure
and 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
thine heart Doe we not receiue his blessings with one hand shew our vnmindfulnesse of him by the other If the keeping of his commandement be the marke of our loue as it 1. Iohn 5. 2. is then surely our waxing wanton against him by abusing of his blessings openly proclaime rather hatred than loue vnto him This is our vnthankefulnesse of which we must repent Blessed be hee of the Lord. This is her prayer made to the Lord to blesse him From this note many things I. That Prayer in and by euery true member of the Church hath beene onely made vnto God This the examples of all the godly doe confirme and thus are we commanded to doe and therefore the prayers made to Sants Angels yea or to the Virgin Mary are abominable and cursed idolatry II. That it is the Lord that doth blesse and make happy for what is begged of God that is acknowledged to be his gift And what happinesse corporall or spirituall can man attaine vnto but by the Lord Therefore if we want blessings let vs beg them of him if wee haue them acknowledge him the Authour and be thankfull in cheerefull obedience for the same as wee be exhorted in the Word of God For who can Deut. 10. 12. Rom. 12. 1. think himselfe blessed of God not be thankfull and obedient vnto him but such as be void of all grace III. That the Lord will blesse the mercifull For shee prayeth for that which she had warrant to aske and wee find that the Lord hath so promised Psal 41. 1 3. Mat. 5. 7. to doe And therefore let the mercifull looke for a blessing and let vs pray for that blessing vpon their heads which shew mercy vnto the poore and needy that they may be encouraged in such workes of charitie And to moue them hereto let them consider Gods promise to them how they be vnder Gods protection Deut. 24. 13. how others pray for them when they doe little thinke thereof and doe blesse them as Naomi doth Boaz here and if the poore faile of their duety yet the almesdeed ascendeth vp to God and Act. 10. 4. the worke done shall blesse them euen the backe and belly of the poore Let these things moue Iob 31. 20. the rich to doe workes of mercy and to reioyce therein IV. That the poores reward vnto the rich for their workes of charity is onely their prayer to God for them Naomi had no other recompence for Boaz but this and this is a great requitall when it is a feruent prayer from faith for such the Lord doth heare and will himselfe reward their workes he becomes bound for them to make good what on their behalfe is wanting Which may greatly comfort such as be mercifull And seeing the poore haue nothing else to repay backe but their prayers let them not faile in this not onely when and while the benefit is in receiuing but euen when for time the fauour may seeme to bee forgotten so often as their Benefactors come to their remembrance not to faile to lift vp a thought to God for them Who hath not left off his kindnesse to the liuing and to the dead The reason which moued Naomi to pray so feruently for a blessing vpon Boaz was his constant fauour towards them aliue as before to her husband and children then dead and it is as if Naomi had said He continueth still in his former kindnesse to vs that be now aliue to thee and me which he shewed to my husband and children now departed this life The Papists prattle Feuardentius in hunc locum I know not what of benefiting the dead by workes of charity out of this place by wresting the sense thereof to maintaine their errour which I leaue as idle and vnprofitable and come to more sound and profitable instructions for our selues Hence may we obserue That true loue in good men dyes not with the dead but is shewed to those they leaue behind them as Boaz doth here to Ruth and Naomi for their husbands sake so did Dauid to Mephibosheth for Ionathans sake 2 Sam 9. 1. Prou. 17. 17. 1. Sam. 22. 4. for a true friend loueth at all times Dauid receiued kindnesse of the King of Moab and being dead hee sent to comfort his sonne Hanun if it 2. Sam. 10. 2. had beene so taken For a true friend seeth his friend aliue in his children and posterity Let vs then if we loue one truely not bury our loue with him in his graue as the manner of the world is now which is full of counterfeit loue But let vs imitate our heauenly Father who loued Abraham Isaac and Iacob and their seed after them and promiseth mercy vnto thousands of the posterity Exod. 20. of such as loue him and keepe his commandements This reproueth such which let their loue die with their friends also such as loue their friends posterity if they be rich but not if they be poore as Boaz doth here But true friendship maketh no difference of a friend by riches and pouerty for if this make the difference the friendship is certainely counterfeit Thirdly this condemneth such friends as loue such as remaine of their friends departed so as vnder colour of kindnesse they rob their children committed by the will of their dead friend to their custodie such villanie there is in the world and falsehood masked vnder the shadow of loue Besides instruction here is also matter of cōsolation if we consider how God raiseth vp constant friends to poore posterities though this be rare yet wee haue in this place an example that God is the same in power and mercy to doe the like still for his children but be it that men faile to be faithfull in their loue let vs be comforted in this that the Lord is faithfull if he loue Abraham his friend his posterity in Egypt after foure hundred yeeres shall reape benefit thereby if the Lord chose a Dauid he will for a long time for his sake shew kindnesse to his posterity Let this this I say settle the hearts of carefull parents for their posterity for if the Lord loue them hee will not faile them nor forsake their posterity that shall depend vpon him hee is the sure and constant friend and will not leaue off his kindnesse to the liuing and to the dead as Naomi speaketh heere of Boaz. And Naomi said vnto her The man is neere of kin vnto vs one of our next kinsmen It may seeme by this that before now Naomi had not told Ruth of Boaz her rich kinseman but at this present as occasion had now offered it selfe now she telleth her that hee was a very neere kinsman one of her Redeemers which had a right to redeeme the inheritance and so to marry her and to raise vp seed vnto the dead as the Law required and this Deut. 25. Naomi telles her of to shew how naturall affection did in some sort bind him
Mulieri saith one nulla est requies donec nupserit It may also be called rest for the contentment and delight which one ought to haue in the other and in the blessing of posteritie by the mercy of God Seeing it is so called let the married parties labor to make it an estate of rest and peace and the meanes bee these First to loue one another intirely to worke this see the good things in one another and couer the euill and winke at defects and bee as blind that way after marriage as they bee before Secondly to performe duties of loue one to another chearefully so they haue promised so God commands them and so the mutuall good of both requireth it and true loue will doe it Thirdly to beare one anothers infirmities patiently for they bee one else this will make them two if they cannot beare with one another and forbeare too to keepe peace Fourthly to take their outward estate of God thankfully and liue in this respect contentedly let them not thinke how better they might haue bin for such discontented thoughts breed but sorrowes and help nothing at all to quietnesse but rather to encrease discord Fifthly to pray daily one for another and that feruently that God would remoue the hinderances of loue or giue wisdome patience to beare the same Sixthly and lastly in euery discontentment to lay the fault rather vpon our selfe then to cast it vpon the other let the husband thinke rather the cause to bee in himselfe then in his wife so the wife is rather to blame her selfe then her husband If thus the married would doe faults would be soone amended and iarres preuented and the failing in these things is the cause that marriage is not the estate of rest but a miserable restlesse condition and that through their owne sinnes and corruptions That it may be well with thee Marriage is for the well-being of such as enter into that holy estate The husband is for a guide to the woman and the woman is ordained for a meet helpe for the Gen. 2. 18. man And therefore this is for confutation of those which simply preferre single life before marriage nay doth not God say It is not good for man to be alone Marriage is called an honorable estate and is commended farre before the other life in Scripture It maketh two one it is the holy meanes of a lawfull posteritie and it is the estate in which the most holiest haue liued and in which Christ himselfe would bee borne though conceiued by the holy Ghost and borne of his Mother a Virgin Saint Paul indeed commendeth single life but not simply but with respect vnto the then present times full of troubles and persecutions If Marriage bee then for well-being let Parents take care to prouide for their children matches fit and commodious for Religion for conditions and meanes of maintenance for so shall it be well with them And let such as be married so make a right vse of marriage that it may be for their well-being and the bettring of themselues which stands in three things First in the mutuall societie and neere fellowship of one another for two are better then one Secondly in preuenting thereby incontinencie and the sinfull lusts of the flesh Thirdly in begetting an holy posteritie training them vp in the instruction and information of the Lord in whom their Parents doe liue after they be dead Verse 2. And now is not Boaz of our kindred with whose maidens thou wast Behold he winnoweth barley to night in the threshing-floore NAomi propoundeth to Ruth the party whom she desireth to match her with giuing a reason and shewing the opportunitie of time and place where to breake the matter vnto him As Naomi affected to doe Ruth good so shee deuised the meanes for A true friend is not in shew onely or in wel-wishes but in deuising how to bring to passe what they desire and to effect what truly they doe affect Ionathan wished well to Dauid and 1. Sam. 19. 2 3. and 20. 12 13 he deuised meanes for his safetie Abraham wished Gen. 14. well to Lot and therefore endeauoured to doe him good and to recouer him when he was led away captiue Where we then wish well let vs shew it in counsell in helpe in countenance and not be as such which will not aduise their friends of their owne accord nor helpe them in aduersitie hardly countenance them when any of note frowne vpon them Some are friends like Peter in the time of his weakenesse who followed his Master in trouble affare off Some like Pauls friends who forsooke him wholly in perill Some like Iehosaphat who can speake well a word or two for a Michaiah but not stand out for him when he is sent by Achab to prison most vniustly Many friends there be but yet few friends indeed And now is not Boaz of our kindred How a kin to them see chap. 1. 1. and 2. 1. This kindred she nameth because of the Law in Deut. 25. 5 6. of which afterwards in chap. 4. Here wee doe see what ground she had to seek this match for Ruth euen the Law of God as shee thought Her ground in thus making choise was from God and therefore there was more hope to speed though in mans reason most vnlikely Note that Godly Parents seeke to match their children where God alloweth Abraham will not match with the Gen. 24. Canaanites but sends into his owne countrie and thither Isaac and Rebecca send Iacob for as in other things so in this they set God before them looking to his liking and approbation that they may expect his blessing Therefore let such as intend to marry marrie in the Lord haue his consent 1. Cor. 7. 36. and pray for his presence at the marriage-making at which he will be if it be after his will that is when parties marry lawfully and in the feare of his Name Other marriages he will not countenance as these first such as bee made within degrees forbidden though allowed by the vsurped authoritie of the Popes forged Vicarship Secondly with Infidels as did the Iewes Neh. 13. 25 26. 1. King 11. 1. and into which sinne fell Salomon Thirdly with Idolaters though they professe the true God and yet worship Idols as did Achab and therefore Iehosaphat his marrying of Iehoram his sonne with Athaliah was vnlawfull and punished heauily by God such is the marriage of a Protestant with a Papist Fourthly with wretched worldlings and 1. Cor. 5. 10 11. such as be without Religion in truth and sinceritie for if we haue not ordinary familiaritie with the wicked with such as bee fornicators couetous 1. Cor. 5. 11. 2. Thes 3. 6 14. extortioners railers drunkards inordinate liuers idle without callings and disobedient to the Word blasphemers vngodly despisers of 2. Tim. 3. 2. those that be good louers of pleasures more then louers of God and such like if I say
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
buriall was a duty performed to the dead then as now and therefore shee speaketh of it as hoping that it would be performed to them as mē alwaies haue done one for another successiuely Abraham for Sarah Isaac and Ismael for Abraham their father so Esau and Iacob for Isaac Yea wee reade how God himselfe buryed Moses and with what solemnities burials were performed wee may see by the embalming of Iacob and his carrying into Canaan with such troups and the mourning there made for him diuers daies The godly would not neglect this to Iohn Baptist beheaded to Christ crucified and to Steuen stoned It is humanity it is an honest and good respect vnto the dead and done by beleeuers also in the hope of the resurrection It was esteemed a mercy to be buried and the contrary was threatned as a punishment as wee may see in 1. King 13. 14. 2. King 9. 22. and 22. 20. Deut. 28. 26. Ier. 18. Yet we must know that a Diues may be buried with pompe and yet go to hel and a poore Lazarus be exalted to heauen yea many Saints and Martyrs drowned torne of beasts and burnt to ashes yet receiued the crowne of glory which I speake to shew that although the godly should want buriall yet that hindeteth not their happinesse II. We may see hence that the godly and louing friends haue an affection to bee buried together Iacob would lye where Abraham was buryed the old 2. Sam. 19. 37. 1. King 13. 31. Prophet would haue his bones laid by the other Prophet And it was in former times an honour to bee buryed in the Sepulchre of their fathers And therefore the louing affection of such is not to be blamed as altogether idle foolish which desire to be buryed by their beloued friends especially if they were godly and vertuous The Lord doe so to me and more also When Ruth saw Naomi so earnest to haue her to returne backe as shee thought for her better satisfaction and assurance shee thus breaketh forth into this speech ascertaining her that her words came frō a true affection a and constant resolution of her heart This is a forme of an oath among the Hebrewes for so it is said that Salomon swore 1. Ki. 2. 23. And thus swore Saul 1. Sam. 14. 44. Ionathan 1. Sam. 20. 13. Abner 2. Sā 3. 9. Dauid 2. Sam. 19. 13. but it is not a bare oath but an execration withall 1. Sā 3. 17. Yet is not the curse particularly named but left vnto God Hence we learne I. That it is lawfull to take an oath Heb. 6. 13. Reue. 10. 6. it is warranted Deut. 6. and a part of Gods worship which he will giue to none other it is necessary sometime to decide a controuersie as Exo. 22. 11. and to giue satisfaction and assurance to the mind of others in great and necessary matters which otherwise would not bee credited as here Therefore the Anabaptists erre which hold it altogether vnlawfull for it is lawfull to sweare being thereto called before a Magistrate so Abraham made his seruant to sweare Gen. 24. and Asa made his subiects to take an oath 2. Chro. 15. so Ezra Chap. 10. and Nehemiah Chap. 13. It is lawfull to sweare for confirmation of a truth in weightie matters one to another as the spies swore to Rahab Dauid and Ionathan one to another Dauid to Bethsheba Ruth here to Naomi and Saint Paul did often call God to witnesse for the glory of God and the furtherance of the Gospell We may therefore lawfully take an oath so it be in truth not a lye not with an equiuocation or mentall reseruation to deceiue in righteousnesse that the matter be iust and in iudgement knowing well the thing and vpon mature deliberation and settled perswasion of the truth Beware of common and vsuall swearing the custome thereof maketh it worse and proclaimeth the man to be vnreformed in his heart yea though the thing be true which he sweareth A man should be so honest and his word in such esteeme as his oath should not neede in ordinary matters And as we must take heede of common swearing so when we are to sweare let it bee in truth righteousnesse and iudgement take heede of periury which God wil reuenge Ezech. 5. Yea he sweareth to reuenge it Ezech. 17. 16 19. II. That the godly when they sweare they sweare by God if they doe otherwise it is their fault When the Angel sware Reu. 10. 6. it was by God so was the oath of Dauid Ionathan and others we are taught by God himselfe to sweare by himselfe Heb. 6. and this will giue satisfaction for that God can beare witnesse and the calling of him to witnesse worketh a credit in the party to whom another doth sweare such is the reuerence of Gods name in mens hearts Hee can reuenge periury and it is his will that wee should sweare onely by him Deut. 4. 10. Exo. 23. We are not therefore to sweare by false gods as did Iezabel by her gods 1. King 19. Ios 23. 7. Psal 16. 4. Zeph. 1. 5. nor by them that are no Gods Ier. 5. 7. Amos 8. 14. nor by the creatures Mat. 5. 35 36. for such swearers take Gods honour from him and make these things by which they sweare Idols they breake the Lords Commandement and prouoke Gods wrath against them Ruth a new Conuert would not sweare by the Idols of her countrey for if shee had it would not haue satisfied Naomi and she had shewed that she had not beene conuerted to the true God whereas now shee declared that shee worshipped the true God III. That euery oath is with an execration either vnderstood or expressed as here in generall tearmes else where they are conioyned Neh. 10. 29. for an oath is a calling of God to witnesse in a matter so as to blesse him if he speake truth or to plague him if hee speake the contrary This should make men take heede how they do sweare lest they bring a curse vpon themselues as did Zedekiah and Vladislaus King of Hungarie and Rodolphus D. of Sueuia when he rebelled against Henry the Emperour his Lord and master by the instigation of Pope Gregory the seuenth IV. That in imprecations and formes of cursing it is best to passe ouer with silence the special kind of the iudgement and not to name it but to leaue that to God as Ruth doth here and Salomon 1. King 2. 23. 1. Sam. 14. 44. 20. 3. and 3. 17. 2. Sam. 3. 9. Saul Ionathan Abner Eli others and not to say as now many will I pray God I may neuer stirre That I may be hanged That this bread and drink may neuer goe thorow me That I may be damned That the Deuill may fetch mee and a thousand of such fearefull wishes too boldly vttered from a presumptuous spirit not fearing the terrour of God especially when wee doe consider what dreadfull examples there haue beene of this
and they said Is this Naomi IN the sixth verse they tooke their iourney and after stood parleying by the way now they goe forward till they came to the end thereof so as here is shewed how long they did iourney and whither and then what was the euent when they came there So they two went vntill they came to Bethlehem When Naomi had tried her she tooke her to her and so shee poore woman returneth into her Countrey left of all except this one shee was forsaken but not of all one goeth with her and they two poore women goe together and left not off till they did come vnto Bethlehem Whence obserue I. That they are to bee admitted into our fellowship whom wee find to be constant in a good course and true louers of goodnesse whatsoeuer they were before Naomi thus admits of Ruth no doubt with great comfort Thus Paul alloweth of Marke 2. Tim. 4. 11. though before hee had refused him Act. 15. 38. and willeth others to entertaine him Col. 4. 10 11. For thus Gods Angels deale with vs they will account vs their fellow-seruants whē we turne to God though before we were neuer so lewd yea they will reioyce ouer vs and will louingly attend vs let vs then admit of such as God also himselfe doth accept of vs. II. That God leaueth not his in distresse or altogether comfortlesse Naomi went out with husband and children and lost them shee returneth not alone but God sent her one to accompany her and to comfort her And where mans company to helpe and comfort faileth there God will send his Angels as with Iacob in his trauell to Mesopotamia and with the three children in the Fornace Yea God will stand by Paul when all men forsake him 2. Tim. 4. because hee knoweth our frailty and weakenesse and therefore will not leaue his altogether comfortlesse that their faith should not faile which to thinke vpon is not a small comfort vnto Gods people in their affliction and troubles III. That a true resolution will shew it selfe in a full execution Shee resolued to goe with Naomi and so shee did till shee came to Bethlehem Iacob vowed and so resolued in his returne from Mesopotamia to build an Altar to God at Bethel and so he did Gen. 18 and 35. Yet this is so to be vnderstood if forcible impediments hinder not as we may see in Pauls will to goe to the Thessalonians which yet he did not then because Satan hindred him 1. Thes 2. 18. By this may we learne to know the difference betweene solid resolutions and suddaine flashes raw and vndigested purposes betweene true resolutions and such as be made in shew but in substance proue nothing so neuer seene in the effects IV. In this their trauell to Canaan and therein to Bethlehem note three things their vnity feruencie and constancie they went together louingly they ceased not to goe on they did not linger they tooke no by-paths neither forgate they whither they were going till they came vnto Bethlehem in Canaan As these thus went to Canaan so should we vnto the spirituall Canaan and heauenly Bethlehem we must goe in vnity 1. Cor. 1. 10. and be of one heart Act. 1. 14. and 2. 1 46. and 4. 24. in a godly feruency Rom. 12. 11. Tit. 2. 14. Ezech. 3. 14. as Eliah Nehemiah the Angel of Ephesus Reuel 2. 1 2. and as our Sauiour whom the zeale of Gods house had eaten vp And we must goe in a constant Spirit and not be weary of well-doing Gal. 6. for he that continueth to the end shall be saued To conclude the obseruations from these words note how Bethlehem the house of bread yea Canaan a land flowing with milke and hony and no lacke in it Deut. 7. 8 9. and 11. 9 11 12. and 27. 3. was made so barren as Naomi was faine to goe into Moab for reliefe and yet now is made fruitfull againe answerable to the name Whence see how the Lord can make a fruitfull land barren Psal 107. 33 34. for the sinnes of the people and againe can turne barrennesse into plenty of his mercy and goodnesse Psal 107. 35 36. Therefore to haue the continuance of Gods mercies take heede of sin when we enioy them prayse him for them when we be in scarcitie seeke to him because God can helpe Psal 65. 10 11 12. and he hath promised to giue a blessing Esay 41. 17 18. 2. Chron. 7. 14. and beware of murmuring in want 1. Cor. 10. remember there the iudgement yet is this a common thing amongst vs now a dayes vpon any vnseasonable weather or worldly crosses to repine which yet easeth vs nothing but doth the more prouoke God to punish vs. And it came to passe when they were come to Bethlehem These words are a repetition of the former words immediately before Thus plainely speaketh the Holy Ghost declaring the matter not in curiousnesse of speech but in euidence of the truth That all the city was moued about them That is All the Inhabitants of the City A figuratiue speech as in Mat. 2. 3. There was a generall comming together to see them Such a mouing is sometime for feare Mat. 2. 3. sometime for ioy 1. King 1. 45. Mat. 21. 10. and of a wonderment Act. 2. 6. All this noteth that Naomi was not an obscure person before but a woman of fame before shee went and therefore was this obseruation of her returne when shee now was come to Bethlehem By which we may vnderstand that the more renowned any be in prosperity the more remarkeable are they in a downefall and in aduersity This experience sheweth to be true among our selues by very late instances for the eminency of such in prosperity haue the eyes of many vpon them friends enemies equals one sort lookes on with loue another with hatred the last with enuie and disdaine and as they be affected in a mans dayes of prosperity so will they speake and shew fully themselues in aduersity This should make such as be set out so to the view of men to behaue themselues wisely in euery estate seeing they be so obseruable Is this Naomi There be three opinions of this and it may be that the company being mixt and of all sorts they might speake the same words but with differing minds Some thinke the words spoken in contempt Is this Naomi Shee that was so faire and full is shee now brought downe If this may stand we see that pouerty bringeth contempt euen vpon the best So was Iob contemned by base fellowes Chap. 30. 1 11. So was Dauid of Nabal of Shemei yea our Sauiour vpon the crosse Salomon speaketh of the poore as subiect to scorne and contempt Prou. 17. 5. and 19. 4. which commeth through the want of heauenly wisedome Prou. 11. 12. the want of Gods feare Iob 6. 14. and because men in prosperity are proud and doe sinisterly interpret of such as be in aduersity Doth aduersity bring contempt Then let
meaning largely and freely as the words following intimate which it may seeme they vsed at such times as this Wee may note that it is lawfull to eate and drinke more largely at one time than at another as in times of feasting which the Israelites kept in old time in reaping the fruits of the 2. Sam. 13. 1. Sam. 25. Gen. 21. Nehe. 8. Gen. 29. 22. Iud. 14. 10. Mat. 22. 2. Iohn 2. 1. King 3. 15. Esteâ— 9. Gen. 26. 30. 43. 34. Iob 1. Earth as here so at sheep-shearing they feasted at the weaning of children as we at christ'nings at solemne times of reioicing at mariages at such times as God bestowed blessings and speciall fauours or did graciously deliuer his people at the intertainment of friends and louing meetings of brethren and kindred at such times and vpon such occasions may we eate and drinke and reioyce our hearts But yet with these Caâ—eats First to take heed of excesse by falling either into gluttony or drunkennesse or wanton songs or wanton behauiour or by foolish iesting and mocking of the godly as the Philistims did Iud. 16. 25. Samson Secondly to keep such feasting seasonably not in time of Gods iudgements nor in the time of the affliction of the Church for then Esai 22. 13 14 15. it befitteth vs rather to fast then to feast Thirdly Amos 6. 6. that wee behaue our selues Christian-like First 1. Cor. 10. 31. to praise and blesse the Lord and glorifie him And here is worth the remembrance the behauiour of the ancient Christians in their feastings Tertul. apol cha 36. together they sate not downe before thanksgiuing they ate and dranke moderately so as they would not hinder their deuotion to God afterwards their communication such as they that knew they spake in the Lords hearing when they had sufficed themselues they prouoked one another to speake somewhat out of the Scripture or otherwise good things to the praise of God by which was triall made how much euery one had drunke and finally they ended their meeting with prayer this was a religious and Christian feasting Secondly in all our myrth to remember and not forget as Dauid saith Ierusalem Psal 137. 5 6. Neh. 8. 11. the Church of God Thirdly to remember the poore which want wee must not bee Nabal-like to feast like a King and bee without mercy to Dauid and his company needing our reliefe nor as the rich Diues faring diliciously and suffering the poore to perish at our gates These caueats obserued wee may eate and bee merry And his heart was merry Eating and drinking Psa 104. 14 15. make the heart merry Thus were Iosephs brethren Gen. 43. 34. made merry for the spirits of men hereby are refreshed and let loose as it were from cares and this benefit we may haue by the Lords creatures Prou. 31. 6 7. and praise God for the same so wee keepe a moderation and vse sobrietie as Boaz here and not become as drunken sots like Nabal Hee went to lye downe at the end of the heape of corne After his labour and repast he went to take his rest not in any dainty bedding but euen in the floore at the end of the heape and this did hee for the safetie of Gods blessings and the better keeping of the corne winnowed from pilfering Note hence I. That painefull labour maketh man not curious of his lodging Boaz here can lye hard Iacob a Princes sonne brought vp daintily at his mothers lap can take a stone and lay it vnder his head for a pillow and sleep soundly being wearied with trauell which maketh rest and hard lodging very pleasant to him and howsoeuer Iacob might lye better before yet did he neuer rest more blessedly than in this hard bed for now the Lord spake to him and he saw Gods Angels ascending and descending vpon him for it falleth out the more the body is pampered the lesse spirituall comfort and the lesse the body is cehrished the more is the soule made glad and the nigher wee be to God Would we therefore not be nice nor curious of our lying Let vs labour our bodies till we be wearie and we shall take hard lodging without dislike hunger maketh poore fare sweet so doth labour make hard lying pleasant II. That it is good husbandrie to Prou. 27. 23. seeke to saue as well as to get Boaz was noble wise rich and also thriuing yet mercifull and therefore not base but yet would as need required see to his owne estate and Gods blessings bestowed vpon him that they might not be diminished by purloining hands This honest care of this great man and good man too checketh such spend-thrifts as doe waste Gods blessings they bee theeues to themselues and such as depend vpon them they worke their owne ouerthrow and destruction and in aduersitie they shall be without comfort for their consciences will tell them that they haue iustly brought vpon themselues that euill And she came softly and vncouered his feet and laid her downe A great shew of euil for she went to a wrong man it was also in the night and alone to him alone and after his feasting too a too bold aduenture vpon her mothers weake aduice in this manner of doing True it is the successe was good but this more of Gods mercy then the fact deserued Boaz also commended her vers 10. but it was not for thus comming not for the manner but for the thing intended to wit to match with him shee following the rule of the Word and not lust to seeke to young men whether poore or rich Here we see what Naomi contriued she did with as much cunning as care act it for it is said shee came softly secretly and without any stirre or noise to awake him and so laid her down at his feet waiting when he should of his owne accord awake We warily act a thing where wee be loth to offend and there are wee contented to waite patiently where we feare to doe amisse as Ruth doth here This wisedome can we shew in attaining our desires in things of the world Oh that we thus could behaue our selues towards God! and that we might say with the Prophet My soule doth waite for the Lord and in his Word doe I hope Psal 13 1. 5 6. Verse 8. And it came to passe at mid-night that the man was afraid and turned himselfe and behold a woman lay at his feet THe euent of Ruths thus secretly comming in and lying at Boaz feete vnawares to him Where note the time when the euent it selfe the effect of it and the occasion of both in the last words And it came to passe at mid-night Thus long Boaz slept after his labour and paines-taking before hee did awake Note that the wearied body Eccles 5. 12. and quiet mind sleepes soundly so Salomon telleth vs eate he little or much If therefore we would soundly sleepe being in bodily health let vs
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.
shall be vnto thee a restorer of thy life Naomi had many crosses she had lost her Husband and Children yea and her outward state in the world which made her as it were dead with sorrow which these Women and godly Neighbours well considered of and here therefore doe enlarge their speech for Naomies greater comfort to teach vs That true friends affected with others miseries cannot but meditate many arguments of comfort in the daies of their felicity For the ioy of their hearts is vnfained for their friends prosperity as truely as before they were mooued with their calamitie Thus let vs learne to trie the sympathy of mens hearts towards other in prosperitie and aduersitie Arestorer of thy life So they speake as if by her former misery she had as it were been liuelesse Whence note That heauy crosses as pouertie old age Widdowhood and losse of Children doe bedead the spirit euen of godly persons So these words imply and experience teacheth For no affliction is ioyous for the present but grieuous Heb. 12. 12. How much more when many come together Therefore let vs haue compassion of the afflicted and labour to raise vp their spirits especially of poore afflicted Widdowes for it is a part of pure and vndefiled religion before God Iam. 1. 27. This condemneth such of cruelty as will vexe the afflicted or bee miserable comforters as Iobs friends were to him Secondly wee may learne That godly Children are as restorers of life to their Parents Prou. 10. 1. they make them glad Let Children labour to be such that they may cheere vp their Parents hearts and not bee as too many be causers of hearts griefe to them making them to goe downe with mourning to the graue for such are foolish Children Prou. 15. 20. and 10. 1. and 17. 25. And a nourisher of thine old age Note first that old age needs nourishing for it maketh man feeble and to want heate 1. King 1. 1. Eccles 12. 3. Also to be subiect to diseases as to bee blind as was Isaac Gen. 27. and Iacob Gen. 48. 10. to be lame as Asa 1. King 15. Therefore in the youth of Summer prouide somewhat for the Winter of old age and when thou hast prouision for age thanke God therefore Secondly that children are to be nourishers of their parents in their old age as Ioseph was to Iacob Gen. 45. 11. and Ruth but a See before Chap. 2. 18. daughter in law here to Naomi Chap. 3. 18. and such a one the women hoped Obed would be Let children learne this duety for first nature teacheth it in the Storke and branches of trees receiuing the sap from the roote doe returne it againe to it towards Winter Secondly Reason teacheth to bee thankefull and to doe good to them that haue done vs good From parents children haue being bringing vp and their preseruation whose loue care paines and cost children can neuer recompence Thirdly it is one end why they bee borne for if a friend bee borne to helpe his friend in aduersitie Prou. 17. 17. then much more children to helpe their parents who are bone of their bone and flesh of their flesh Fourthly parents are childrens glory Prou. 17. 6. Therfore should they make much of them Fifthly hereto adde the Commandement Exod. 20. to honour our parents Now how are they honoured when in want they are not relieued Sixtly such as succour their parents may expect a blessing from their children Those children therefore which are without naturall affection sinne against God against Nature Reason and Religion But children will perhaps say Our parents are froward and hard to please and therefore they make vs wearie and vnwilling to keepe and nourish them Answ First consider how froward you were in childhood and yet poore parents carefully kept you and cast you not off Secondly when old age commeth you may bee such Do then as you would be done vnto learne to beare with your parents to teach your children how to beare with you Thirdly note how children can beare with rich parents well enough while they hope for profit and feare to lose what they looke for If hope of gaine can make children put on such patience then let true loue doe it much more For thy daughter in law which loueth thee which is better then seuen sonnes hath borne him This is a reason of the womens hope of this childs kindnesse towards Naomi From these words we may learne these things First That there is good hope of childrens loue which come of louing parents that they will loue such as their parents haue loued Thus the women conclude and this was a lesson which Dauid taught his sonne Salomon 1. Kin. 2. 7. And Christ louing those whom his Father loueth teacheth so much Let therefore children be thus affected especially if their parents haue set their loue aright vpon such as were worthy of loue Secondly That there may be great loue betweene a mother in law and a daughter in law Ruths loue towards Naomi was very great shee left her countrey and kindred for her Chap. 1. 16 17. laboured painefully for her Chap. 2. 18 23. and Naomi was not wanting to seeke the good of Ruth Cha. 3. Let these two bee examples to such and to make them louing striue to bee religious and to feare God as these did for Religion will worke what corrupt nature cannot effect Let them performe mutuall dueties And let stepmothers know that they step in to be in stead of naturall mothers and so let children take them so will they loue one another Thirdly that true loue cannot be hid for it so will expresse it selfe as other shall take notice of it These women knew Ruths loue so did Saul Ionathans to Dauid the people Christs loue to Lazarus Iohn 11. 36. for true loue will breake out as fire Try true loue by the manifestation thereof Ioseph may hide his a Gen. 45. 1. 2. Sam. 13. 39. and 14. 1. while from his brethren and Dauid from Absalom but it will breake out at length They therefore but boast vainely of loue which neuer expresse it Fourthly that true loue in aduersitie is not lost in prosperity Ruth is said still to loue Naomi though thus exalted so did Hushai Dauid so did Iobs friends Chap. 2. howsoeuer they erred in iudgement Let not loue be altered with our estates nor honours change good conditions as it doth in too many Fifthly that the loue of a stranger may sometime exceed the loue of many children by nature The women preferre Ruths loue aboue seuen sonnes that is aboue many sonnes Such God by fauour can supply what is wanting in them by nature and make a strangers loue surpasse Let this be comfort to the distressed Verse 16. And Naomi tooke the child and laid it in her bosome and became nurse vnto it THis verse sheweth the education of the child by whom and how And Naomi tooke the child This the old woman did voluntarily out of