of the Philistims 1. Sam. 6. 9. once spoke if wee vnderstanding our selues in this wise there is no scruple to be made of speaking as aforesaid alwaies excepting in cleare case where the apparent hand of God is seene for thus offended the Philistines To light on a part of the field belonging vnto Boaz. God doth so gouerne mens actions as things fall out beyond expectatiō as they were to be wished See it in the successe of Abrahams seruāt sent to fetch a wife for Gen. 24. Isaac in Eliah his comming to the poore widdow of Sarepta in a most fit houre and in Sauls comming into the Caue where Dauid and his men were by which Dauid tooke occasion to cleare his innocency to Saul which otherwise could neuer haue beene so well demonstrated And this God doth as foreknovving and determining euery thing and ruling the same by the hand of his prouidence as himselfe hath determined to bring things to passe This should make vs to rely vpon Gods prouidence as Abraham did in that Gen. 24. 7. thing vvhich vvas to his seruant vncertaine and also to acknovvledge his prouidence in euery thing in a vvorke of mercy to be thankefull and in any other triall to learne patience Note again hence that God will prosperously direct the well-minded which will vse honest meanes to relieue themselues So hath he promised Psal 37. 3. for their vvay is vvell pleasing to God in such a course and case Let vs therefore depend on God and vse honest meanes to sustaine our vvants so shall vve assuredly haue experience of Gods goodnesse tovvards vs. Who was of the kindred of Elimelech These vvords are againe mentioned to shevv that it vvas the same Boaz mentioned before and also to shew why Ruth had so quickly obtained leaue to gleane there and why Boaz did so much respect her afterwards and that of a suddaine vpon so small acquaintance and to giue vs to know what a way hereby was made to further the Lords intendment in matching Boaz with this Ruth Elimelechs daughter in law and the wife once of Mahlon one of his sonnes which being dead the next kinsman was to raise vp the name of the dead and to take the widdow for his wife so that Elimelech might not want one for his inheritance amongst Gods people Verse 4. And behold Boaz came from Bethlehem and said vnto the Reapers The Lord bee with you And they answered him The Lord blesse thee GOD bringeth Ruth by his hand into Boaz field and then he by the same hand draweth Boaz to come thither while shee was there that so the one might be knowne to the other that by seeing and liking the match might bee made which God in his mercy intended for his daughter this young woman Here in this verse is Boaz going into the field to his Reapers then his saluting of them and their re-saluting of him And behold This is vsed to set out a remarkeable Chap. 4. 1. thing and is here as if it had beene said Take notice of Gods prouidēce herein as a thing worthy obseruation that Boaz should now come into the field at this time vnto his Reapers and in willing the Reader to behold this wee may learne That the prouident hand of God is in all things to be diligently marked and obserued For hereby we shall see God in euery thing and so acknowledge his ruling hand in and ouer all wee shall see his fauour and helpe in deliuering his children and seruants as he did Dauid from Saul in 1. Sam. 23. 26 27. Ester 6. furthering them to their honour and welfare as here Ruth and so Mordecai when the King must in reading light vpon that place in his Chronicles which concerned him Wee shall then hereby see his wrath against the wicked in bringing Iezabel to Iezreel with Iehoram and Ahaziah 2. King 8. 29. 9. 15 16. to cut off at once the house of Ahab as he had threatned Let vs then obserue wisely the hand of Gods prouidence that he may haue the glory in all things when we see his rule and power either in his workes of mercy or workes of iudgement Boaz came from Bethlehem vnto his Reapers who were reaping in his field and so like a good husband would haue an eye vnto them for good housholders do ouersee the affaires of their house family and such also as they set on worke 2. King 4. 8 18. The Shunamite would bee with his Reapers as Boaz was here This is Salomons counsell Pro. 27. 23. And the praise of a good housewife also is to looke well to the waies of her household because riches are vncertaine Pro. 27. 24. they abide Pro. 31. 27. Non minor est virtus quà m quaerere parta tueri not for euer and it is no lesse a vertue to keepe what we haue gotten then to get what wee had not Carefull vigilancy ouer our family is a good means to preserue our estate by this shal we see who is faithfull and painfull to commend and reward them and who is negligent and faithlesse to reproue and correct them or else to remoue them Let vs therefore learne to play the good husbands as men say for it is no fault for a man to be thriuing or for the greatest to looke well to their charge if any fault be it is in couetousnes and niggardlinesse and not in prouident circumspection in a watchfull eye ouer the family to keepe them in honest labour and to preuent wastfulnesse Negligent masters in this point are worthy reproofe they spoyle their seruants they vndoe themselues And here such must know themselues to bee in an errour vvho thinke it a disgrace for mē of vvorth to see to their seruants and to be among their workemen Indeede if seruants were like vnto Iacob faithfull and painfull Gen. 31 38 39 40. and 39. 23. 2. King 12. 15. and 22. 7. or like Ioseph to be trusted with all that men haue or like the faithfull workemen in Ioash and Iosias daies the eye of the master might be spared but many seruants be rather like false Zibah filching Onesimus before his conuersion riotous like those in Mat. 24. 49. or Run-avvaies like Shemeies seruants so that masters had neede to see to them yet must masters bevvare of a greedy mind as thinking that seruants neuer doe enough they must take heede of distrustfull mindes without iust cause charity thinketh no ill neither must they keepe their seruants to worke so hardly as that they cannot afford them any time to serue God for such masters are more like Turkes than Christians and vse their seruants rather like beasts than like men endued with reason and hauing soules to saue If Masters take time also for the soule and for the seruice of God then be prouidēt for the world it is praise-worthy and the fruit thereof wil appeare in Gods blessing falling vpon the worke of their hands And said vnto the
wee may not keepe familiar company with such then certainely we may not marry with them their birth wealth and conceited hope to win them cannot make way for such marriages to them which feare God and loue their owne soules Fifthly with such as bee vniustly diuorced for that is to marry another mans wife and to commit adulterie These marriages are made after the flesh where the diuell danceth but God is displeased and good Angels and good men offended With whose maidens thou wast These words are added to shew what Boaz she meant and also to giue Ruth some hope of good successe For Ruth might obiect three things which Naomi in this verse preuenteth She might haue said Alas I am poore what hope of one so rich To which Naomi answereth He is thy Kinsman and therefore by law bound to marry with thee though herein she did somewhat erre Againe if Ruth had said I am not knowne well to him and I feare his dislike Naomi here putteth her in mind with whom shee had been euen with Boaz who had taken notice of her and had been kind to her and had spoken well of her yea in this she calleth a particular kindnesse of Boaz to her remembrance who willed her to abide with his maidens Thirdly if Ruth had obiected the want of opportunitie and fit occasion to speake to him Behold saith Naomi hee winnoweth this night barley in the threshing-floore So then note That warrant from God experience of the loue of man and fit occasion to effect a matter are strong inducements to attempt the same These made Ester to aduenture to goe vnto Ahasuerus her calling from God her experience of former fauour and the present cause requiring and occasion offered to make triall And where these concurre let vs boldly doe our indeuour with hope to effect what wee goe about Behold That is See and consider the prouidence of God it is as one would wish it falleth out opportunely as if God had decreed to bring it to passe so Naomi obserued Gods prouidence plainely for it appeareth manifestly where and when hee decreeth to bring things to passe so as we may say Behold the hand of the Lord And this either for good as in preuenting Mordecaies Ester 6. 1 3. destruction the Widow of Sarepta her famishment 1. King 17. 10 11 12 13 14. 1. Sam. 23. 27. Exod 2. 5. Gen. 37. 24 28. Dauid from the hand of Saul Moses from drowning and Ioseph from perishing in the pit or for euill to bring iudgement vpon the wicked as vpon Iezabel and Iehoram as God had 2. King 9. 15 21 25 30 36. threatned catching them as it were in a trap the one in the portion of Naboth and the other in Iezreel For the Lord seeth all things and his Iob 28. 24. 3â— 21. eyes are vpon the wayes of men to bring his decree to passe by his power and prouidence Let vs then cast our eyes about vs and obserue Gods prouidence for so shall wee see both his mercy and iustice to praise him it will make vs patient and contented vnder euery crosse and carefully to relye vpon him when we see how his prouidence waiteth vpon his promise good will and pleasure Yea this will comfort vs and make vs not to feare what man can doe vnto vs seeing his hand is ready to helpe Hee winnoweth barley to night in the threshing floore For the threshing floores in those times Iudg. 6. 37. Gen. 50. 10. Numb 18. 30. 2. Sam. 6. 6. and 24. 16. 1. Châ—o 21. 24. it scemeth from the first of Samuel chap. 23. and other places that they were abroad in the fields as the wine-presses were and this place sheweth that Ruth went out of the citie thither In such a place Dauid built an Altar to the Lord in the 2. Chron. 3. 1. threshing floore of Ornan Of the manner how it was made is not expressed in the Scripture It may also seeme that the winnowing was towards the euening in those hot countries when the wind did arise called The wind of the day or as in Genesis it is translated the coole of the day Boaz Gen. 3. 8. though he winnowed not himselfe in person yet he may be so said to doe in commanding his seruants hee there being a diligent ouer-seer and a helper forward of the worke with his presence Howsoeuer this may we learne that It is no vnseemelinesse for men of birth of place and wealth sometime to follow in their owne persons meane labours of their calling as hee doth here winnowing of corne Gideon his threshing Iudah his sheep-shearing Elisha his plough This they did not of base niggardlinesse as loth to keepe seruants to doe it but to exercise themselues in labour which is healthfull to preuent idlenesse and ill fruits thereof to be an example to others as was Iulius Sueton. Caesar who would goe bare-headed and on foote both in hot Sun-shine and in foule weather often before his Souldiers and as the Lord Lacie Irish Chron. chiefe Iustice in Ireland who tooke vp stones to beare them to the building hee had in hand to prouoke the lazie Irish to take paines Which reproueth those which doe condemne them that so take paines being persons of worth as if it were discredit to them and to bee basely accounted of for so doing when yet wee see out of the Scripture men as these proud fellowes hold them of meane callings chosen to high places as Moses from keeping sheep to be Ruler of Gods people so Dauid to be King Gideon from threshing to be Captaine ouer the hoast of Israel Elisha from the plough to be the Lords Prophet so Amos from the herd Peter from a poore fisher-mans estate to be an Apostle and the like we find in heathen historie of one L. Q. Cincinnatus who was fetched Eutrop. Val. Max. from the plow to be made Dictator in Rome and after returned to husbandry againe Thus we see how great men did set themselues to callings now held base and meane by proud and riotous spirits and also many highly aduanced from meane places and low estate of life for their worthinesse and vertuous industry for which they were honoured how meane soeuer by birth or education such were these Emperours Pertinax an Artificers sonne Dioclesian a Scriueners sone Valentian the sonne of a Shoomaker and of a Gardiner came Proâ—us Let our lazie and lewd Roysters vpstart Gentrie or such as come of worthy Ancestours yet hauing no worthinesse in themselues behold these and learne to doe as Maximinus Senior did who when he was Generall did take such paines in meane matters as others found fault with him But he answered them The greater I am the greater paines will Quò maior sueâ—o tantò plus laborabo I take If our Yongsters would thinke hereof they would not scorne to take paines as they doe and yet scorne not to liue in a more base course vnworthy
vs take heed how by our owne prodigality folly and wickednesse we bring euill vpon our selues if it be the immediate hand of God and not thy fault thou shalt be censured as Iob was how much more when the cause is apparently from thy selfe Againe let men in aduersity prepare to beare contempt and not be impatient nor take it to heart for Iob Dauid Christ Iesus suffered it patiently If men learne not patience in this it will make them lay violent hands vpon themselues as Saul who could not 1. Sam. 31. 14. endure contempt and therefore would preuent it by killing himselfe for impatient proud hearts take contempt in aduersity to be worse to them then death it selfe Indeed to mocke or despise the miserable is an argument of the want of Gods feare and that such are vncharitable cruell and void of mercy for whom there remaineth iudgement mercilesse yet howsoeuer the wickedly proud behaue themselues we must in aduersity be content Some thinke the words to be spoken with admiration Is this Naomi as if it had beene said Oh what an alteration is here And so taking the words we learne that strange alterations in mens estates make people to wonder whether it be in prosperity or aduersity for good or euill in any quality The wise and learned friends of Iob were astonished at the change of his estate Sauls conuersion was wondred at 1. Sam. 10. 11. So the gifts of the Apostles and miracles Act. 2. 7. and 4. 13. and Christs wisedome and learning being but twelue yeeres old for men are more carryed away with the consideration of the outward meanes how things came to passe then of the power and pleasure of God to make such an alteration Therefore in great alterations looke for wonderings and take no offence thereat for it is mans nature so to doe at vnusuall things yea it is a certaine corruption and folly in the vulgar sort who consider not the causes of things It could not but somewhat moue Naomi to see such a concourse of people to come to wonder and gaze vpon them as people doe at strangers or at others in a changeable estate euen among our selues But these follies of people wee must passe by Some thinke the words to be vttered from pitty and commiseration towards her as if it had beene said Is this Naomi Alas what a change is in her This is that good woman Naomi whom wee cannot yet forget though in her estate shee bee much altered And it is most like they spake in loue and compassion rather than in contempt because shee was the kinswoman of the chiefest man among them who it seemeth esteemed much of her for hee entertained Ruth kindly for her sake Chap. 2. 6 11. and sent her corne Chap. 3. 17. likewise the women spoke after very comfortably to her Chap. 4. 14 16. neither doth Naomi taxe them for contemning her but rather answereth to their esteeme of her name from her former estate and therefore this being vttered from their loue and pitty and good respect towards her as being a grace fit for Gods people to shew to them which are in aduersitie wee learne That good and godly people doe nothing lesse esteeme of the vertuous for their outward low estate and pouerty These call her still Naomi and so acknowledge her and Boaz esteemed-vvell of her euen in this poore estate Ionathan did nothing lesse esteeme of Dauid because hee was out of the Kings fauour neither did Ioseph of Arimathea lesse reuerence or honor Iesus Christ because he was condemned and executed as a malefactour among theeues for outward crostes afflictions and miseries of this life are no staine to true piety when the crosses fall vpon good men for righteousnesse sake or for the triall of their faith patience Let vs not then for outward aduersitie like the godly worse when wee haue loued them or made shew of loue in their prosperity but in aduersitie shew greater tokens of loue and doe not as Iobs friends sit downe and censure him nor as Christs friends and Saint Pauls which forsooke them in their troubles An healthfull member of the body is beloued but when it is in distresse then loue of all the rest of the members most sheweth it selfe and should not our loue appeare to the godly in aduersity which be members with vs of the same body in Christ Verse 20. And shee said vnto them Call mee not Naomi call me Marah for the Almighty hath dealt very bitterly with me THis is Naomi her answer vnto the multitude flocking about her calling her Naomi continuing a disswasion for so calling her and shewing what name they should giue her with the reason thereof drawne from her present poore estate which shee setteth out partly in this verse and partly in the next And shee said vnto them Call mee not Naomi This name signifieth pleasant and merry which in her aduersity shee thought did not befit her and therefore she did not reioyce in it Aduersitie maketh the afflicted nothing to regard worldly names and titles of a better condition and estate while they be in miserie and haue lost their former outward comforts if they be wise and truely humbled for such as be humbled indeed are not vainely in loue with goodly names and titles to which their estate is not answerable Which checketh the foolish pride of such as being in a base beggerly condition liuing almost of almes hanging vpon this and that friend yet forsooth will brag of their name their house and Gentility or rather indeed to call it as they make it Gentilisme through their lewd and vaine conuersation Call me Marah That is bitter one in a heauie and distressed estate The truely humbled desire to be accounted as they be and not as they be not as Naomi here is willing to be called Marah because her estate was answerable Shee was not proud shee submitted her selfe to Gods hand and therefore shee refused not a name according to the nature of her present condition Whose humility may checke the pride of such as would haue better names then they deserue seeking the name of Goodman when goodnesse is farre from them of Master when their Gentlemanship did hardly creepe out of a dunghill of worshipfull Esquire right worshipfull many such vaine titles which euery Vpstart now in these dayes doe eagerly affect not for any desert of vertue but for that they haue gottē some money to put to vsurie or procured some office basely by their money or a little better outward estate by illiberall and base scraping pinching and niggardly sparing or by depending vpon some person in authority by whose countenance they may domineere ouer their poore neighbours or by some such way and meanes whereof this now present age affordeth instances enow yet are such farre enough off from the true causes of Gentrie worship and due honor This good womans humility and patience may also checke the pride and impatiencie of such as cannot endure
and wealthy of the world doth apparently shew it And the Lord hath brought me home againe empty It is not said that the Lord sent her out full but shee went out of her selfe and he brought her home againe but yet empty shee lost what shee hoped to keepe This good woman in this speech giueth vs to know that shee tooke notice of a fault in voluntarily leauing Gods people to saue her goods for which the Lord corrected her yet in-mercy brought her home againe though with losse Note hence these things I. That it is a fault voluntarily for safety of goods through distrust to leaue Gods people and goe to liue among Idolaters for such loue their bodies better then their soules they expose themselues to great dangers and depriue themselues of the publike and ordinary meanes of life and saluation If such haue warrant as the woman had by Elisha they 2. King 8. 1 2. may haue hope but if they voluntarily distrusting God take such a course they may rather looke for a curse then expect a blessing II. That there is no certainty in worldly wealth For here is mention of fulnesse and emptinesse in Naomi and this may we see in the former examples of Iob of Haman so in Salomon and his Esay 23. 9. Ezec. 27. 2 27. sonne Rehoboam in Babylon and Tyre for the preseruation of outward estates is not in the hands of the possessours nor within their power but in God who is the Giuer and againe man in his abundance doth forget God and so causeth the Lord to take it from them as he did the Kingdome from Saul the tenne Tribes from Salomons house the gouernement from Ieroboam and the Empire from Belshazzar Wee are not then to set Ier. 9. 23. our hearts on our outward prosperity Psal 62. 10. neither to glory in our riches for outward glory is but as a fading flowre and as the warme sunne-shine in a cold winter day soone gone and all the delight thereof III. That oftentimes the way and meanes which men take to preuent want by the same they bring it vpon them as it fell out here with Naomi whose husband left Gods people to goe into Moab to saue their estate and there lost all so as Naomi returneth home in very great want who went out full The like befell Lot in leauing Abraham for this worldly goods and going to dwell in Sodom where he left and lost all and was glad to escape with his life for if the meanes we vse be not good it is farre from helping or preseruing vs as by Gods cursing thereof it turneth to our ruine for Ieroboam by his policie lost his kingdome Therefore in seeking to vphold or to get an estate looke to the meanes whether good or euill lest we come short of that we doe looke for It is ill to leaue the meanes of the soules safety for these worldly commodities after which we must Prou. 21. 5. and 28. 22. not make haste lest we come to want neither may we vse vnlawfull courses to get them for the treasures of wickednesse profit not but shall Pro. 21. 6 7. 10. 2. come to an ill end as they are gotten so in time commonly are they spent IV. That such of Gods children as goe astray he will bring home againe but yet with correction as he here doth Naomi and as he did the Prodigall sonne which he doth in mercy to make them to know their error and to walke afterwards more warily It is comfort that God will in mercy seeke vp his children and not lose one of them Luk. 15. 4. Iohn 17. but yet feare to goe astray for surely he will scourge them for their outroads when he bringeth them home though it be a Dauid a Iehosaphat or a Iosias Why then call ye me Naomi Hence learne that the humbled and afflicted take no pleasure to be remembred of their former prosperity by names and titles for it but increaseth sorrow and affordeth no comfort What comfort might it be to tell Haman of his former honor when he was going to hanging What ioy to Herod to heare of his glory the applauding of him before when now the iudgement was vpon him and he eaten with wormes for his vaine glory and pride The afflicted are not hereby comforted for Naomi taketh no pleasure in that name whilst she is by her estate Marah It is in vaine to mention to the heauie-hearted what they haue beene except vpon certaine hope of recouerie to the same againe but their sorrow must be eased by better meanes of comfort by shewing them the cause the end and benefit of Gods Fatherly chastisements and so forth Seeing the Lord hath testified against mee Note hence I. That mans comfort is nothing able to allay the bitternesse of Gods discomforts vpon vs. Their calling her Naomi could doe her no good while she knew her selfe called by the Lord Marah and whilst hee did witnesse against her What can it profit a woman of place whilest she is in the bitternesse of her soule and afflicted by some grieuous crosse to be called Lady Madame and to be spoken vnto with tearmes of honour whilest vnder Gods hand This should make the greatest therefore take more delight in seeking to please God and to enioy his fauour and countenance than to be dignified with the most highest titles for these will afford no comfort when God will not afford it II. That afflictions are commonly the Lords witnesses against vs for some thing amisse in vs for the first cause of them is sinne and the Lord threatneth them for sin which the godly in affliction apply vnto themselues In affliction let vs search out our waies and repent of our sinnes as did Dauid Rehoboam and as the Parable of the prodigall sonne teacheth and the exhortations to repentance vpon the Lords afflicting of his people We may not be like those in Ezechiels daies who murmured against the Lords hand vpon them as not being the guilty parties but that others had sinned and they vniustly punished Ezech. 18. 2. And the Almighty hath afflicted me This sheweth how God did witnesse against her euen by afflicting her He witnesseth against vs by his Word written by his Messengers expounding and applying the Word by our own consciences accusing and by his corrections and rod punishing By all which waīes God speaketh actually vnto vs for our amendment and the godly heare him speake vnto them they together with the correction applying the Word vnto themselues for their instruction doe make the affliction profitable vnto them The conclusion which hence I will note is this That the godly doe ascribe all their afflictions to the Lord as Naomi doth here and as Iob did Chap. 1. and 6. 4. and 30. 11. because they know that nothing is by chance but by his prouidence Amos 3. 6. 2. Chro. 15. 6. Esay 45. 7. Things fall not out by meere naturall causes Iob 5. 6. but
durable helpe of true loue euen vertue she hath the Lord to speake for her and to procure her fauour and to cause her to bee beloued This should make women to striue for vertue and to get a good name from it and not for beautie and braue attyre for a good name is better then riches then Eccles 7. 1. Prou. 22. 1. precious oyntment and rather to bee chosen then great riches Let Parents hence learne to bring vp their daughters vertuously it is a good portion and meanes of preferment This may comfort poore maidens which bee vertuous and want friends and goods by a good report yet may they match well let them striue therefore though they want goods yet to get grace and good conditions as pietie and Religion in heart and modestie in countenance apparell and gesture let them preserue chastitie and not bee giuen to youthfull company let them bee skilfull in good huswifrie painfull also and industrious hauing power to gouerne the tongue if thus they be beautified and enriched they haue a better portion then many pounds and faire enough to the wise in heart so as they will giue a good man contentment for beauty is fading Prou. 31. 30. and fauour deceitfull and vaine but a woman that feareth the Lord shall be praised Verse 12. And now it is true that I am thy neere kinsman howbeit there is a kinsman neerer then I. BOaz his information of Ruth wherein shee was somewhat mistaken granting the truth that he was a neere kinsman but not the neerest so as here he preuenteth her apprehension of the promise made for taking it absolutely but conditionally as in the next verse more at large hee declareth his mind So that heere is a concession of that which she had spoken of him in vers 9. and withall an instruction touching another neerer then himselfe which she knew not of And now it is true Boaz will not deny a truth for a godly man is a louer of the truth and will yeeld to it when hee heareth it for it swayeth with him which if it so did with euery one it would preuent tedious disputes contentions among the Learned preuent long suites of law put Lawyers to silence in corrupt pleading and saue many pounds contentiously misspent preuent deceit in buying and selling and many other mischiefes which miserably fall out for want of acknowledging the truth which men should and would doe if they hated falshood and lying if they had a hearty loue of the truth if they would cast off pride and the desire of vaine praises and couetousnesse and the greedy desire of gaine for these hinder the truth and where these reigne hardly will truth bee acknowledged as it ought or reigne among men as it should That I am thy neere kinsman Foure things might moue him thus ingeniously to confesse himselfe so nigh a kinsman to those poore women First his loue to the truth so to speake as the thing was Secondly his holy and religious respect vnto the Law of God by authority whereof shee made claime to him Thirdly his humility and vprightnesse of heart not disdaining his godly poore kindred Fourthly her owne vertues and his loue which he bare to her for the same Of rich and poore kinsfolks I haue spoken before in Chap. 2. 20. Here obserue that a louing godly humble and vpright-hearted rich man will readily confesse himselfe of neere kindred to his poore kinsfolke if they be vertuous for vertue maketh them honourable with the vertuous though pouertie make them contemptible to the world And therefore for the poore to get an acknowledgement of them from their rich kindred let them be vertuous that whereas they want goods grace may procure them fauour and respect for poore and lewd are not worthy the acknowledging being contemptible both in body and soule Howbeit there is a kinsman neerer than I. So that the nighest to a right are first to be preferred thereto this is here implied and this reason and equitie will yeeld Therefore Boaz honestly maketh heere mention of this other kinsman to whom Ruth should first haue gone for both Naomi and shee were mistaken in this to come first to Boaz for the right of marrying her yet see how courteously and louingly hee answereth her teaching that such as demand in simple ignorance a matter at our hands as due and yet in some sort not so wee are meekely to informe them and not scornefully to reiect them as great Ones now will doe for a simple errour is pardonable and it is a fruit of goodnesse to informe them in the right and this would preuent contention and strife which otherwise might grow thereupon for want of better information Let this then reproue those which gladly take occasion from such mistakes to laugh at and iest away the parties making themselues very merry with the parties simplicitie though their meaning be both good and honest Verse 13. Tarry this night and it shall be in the morning that if hee will performe vnto thee the part of a kinsman well let him doe the kinsmans part but if hee will not doe the part of a kinsman to thee then will I doe the part of a kinsman to thee as the Lord liueth lie downe vntill the morning BOaz his confirmation of his promise before concerning his marrying of Ruth wherein is noted the time when hee will goe about it vpon what condition hee will doe it the confirmation it selfe by solemne oath and his aduice to rest for that night till the morning Tarry this night Boaz deferreth to performe the kinsmans part for a space though very short and seeing it was night and now dangerous for her to goe alone from thence hee aduiseth her to tarry there that night in the floore Note first that vpon reasonable cause that may bee deferred which cannot absolutely be denyed to be done Which may bee of vse to checke the impatient of delay when there may be good reason and iust cause of delaying the matter Secondly that a true and louing friend careth for the safety of such as he loueth Thus Lot tooke care for his guests Michol for Dauids escaping from the hand of Saul so Ionathan in this respect shewed his care and loue to Dauid and Hâ—shâ—â— his friend likewise So did the Disciple care for Pauls safetie for true loue is not Act. 9. onely to doe fauours but to expell iniuries and to preuent dangers from friends Which reproueth the ill friendship of men in these daies for some will see their friends running into euill yet will not care by good counsell to preuent it much lesse being in trouble to seeke their deliuerance if it should haply proue either troublesome or costly for neither of these will these counterfeit friends bestow vpon those they pretend to loue when they stand in need of them Some are worse euen Iudas-like who for gaine will betray their friend or play Achitophels part turne his counsel against him for
mercies and therefore he seuerely punished them as the story of the Iudges shew in giuing them into the hands of their enemies grieuously to oppresse them and heere by famine to plague them From whence we may obserue I. That sins especially these aforenamed deserue the Iudgements of God Deut. 28. 1. King 8. 35 36 37. because sinnes prouoke and incense the wrathfull indignation of the Lord against men as appeareth by his terrible threatnings Ps 11. 6. Rom. 2. and his inflicted punishments vpon euill doers of which there want not examples in the Scripture as the old world Sodom Israelites in Wildernesse in Canaan and therefore to escape plagues let vs take heede of sinne Ezech. 18. 31. Reu. 18. II. That famine and dearth is a punishment for sinne and that a great plague Ezech. 5. 16. Deut. 28. 23 24. Leuit. 26. 19 20. Amos 4. Therefore to auoide it either preuent sinne that it bee not committed or if we be ouertaken repent of sinne and that sincerely and speedily And when this hand of God commeth vpon vs let vs search our waies and let vs humble our selues 2. Chro. 7. 14. that the Lord may heale our Land for it is a terrible iudgement 1. Sam. 24. 14. and without mercy 2. King 6. 10 29. Ezech. 4. 10. This famine men do know yet there is another Famine which few know or if they know it they feare it not the famine of the Word Amos 8. 11. which the Lord threatneth by that Prophet as a greater plague than thâ— famine of bread and water the foode for the body and yet alas who feareth it who are touched with the terrour of this plague III. We may hereby see how God made his word good vpon them and that he dallyeth not with his people in denouncing iudgements against them for Moses had told them Deut. 28. that God would thus afflict them if they would bee rebellious against hm and heere the story telleth vs that in the daies of the Iudges this plague of famine came vpon them This Ezechiel verifieth in Chap. 6. 10. and the punishments inflicted as the Lord denounced them shewe the truth hereof that the Lord speaketh seriously hee doth not iest with sinners he will certainely make good vpon them what he threatneth as may be seene vpon Iezabel Ely's sons and vpon his house vpon Iâ—roboam Ioachin Zedechiah and on Ierusalem For the Lord is the God that hateth iniquity and is iust in his Word euen the God of Truth as well in threats as in promises And therefore let vs feare the Lyons roaring and not be like him that blesseth himselfe and dreadeth not the curse Deu. 29. 18. but presumeth of mercy as if God were not also iust to punish offenders But such must know they deceiue themselues they harden their own harts they abuse Gods mercy which is to worke feare Psal 130. 4. Ier. 33. 9. and obedience Rom. 12. 1. They spoyle God of his Iustice and Truth in his threats incense the Lords wrath to plague them in a high degree as he threatneth in Deuteronomie 29. 19. In the Land In the Land of Canaan the Kingdome of Israel where God had placed them planted them and promised to them his blessings plentifully yet see now for their sinnes in a Land once flowing with Milke and Honey Ezech. 20. 6. they finde scarcity Hence note I. That people depriue themselues by their sinnes of that which God had giuen and they enioyed according to his promise For sinne will depriue Angels of heauen Adam of Paradise Cain of his honour Ruben of his birth-right thousands of the Land of Canaan though they came out of Egypt Ierusalem of her Kings her Temple Peace and prosperity men of their honours as Ieroboam Haman of their libertie as Manasses of health as Vzziah of their liues as Corah with his company Let vs then blame our selues for our miseries and not the Lord for punishing vs as wee deserue And if we would hold the blessings which wee doe inioy beware of sinne which will robbe vs of all we haue II. That a fruitfull Land is made barraine for the sinnes of the inhabitants thereof Psal 107. Leu. 26. 19 20. And these sins in particular procure this plague The abuse of Gods mercies Luk. 15. 14. Idolatrie 1. King 17. 1. 2. King 4. 36. The murthering of innocents 2. Sam. 21. 1. and the oppression of the poore Amos 4. 1 6. Know then how to preuent hereby scarcity and in the time of want turne from sinne by repentance and blame not the heauens or earth murmure not against vnseasonable weather but be displeased with our sinfull selues III. Iudgement begins at the house of the Lord 1. Pet. 4. Ezech. 9. hee will shew his hatred of sinne vpon the land of the liuing for he cannot suffer euill in his people if a Moses an Aaron a Dauid a Iosias sinne they shall feele the smart of it Now therefore if iudgement begin at Gods House what shall become of Gods enemies If the Church feele wrath what may the Aduersaries expect A certaine man of Bethlehem Iudah Iudah the Royall Tribe And this is added for distinction because there was another Bethlehem in Zebulon Iosh 19. 15. This Bethlehem was called Ephrata Gen. 35. 13. sixe miles from Ierusalem as some say here Iacob fed his sheepe Gen. 31. heere Rachel died Dauid was borne and Iesus Christ our Lord It had the name from Plenty and signifieth the House of bread So as we see the noble Tribe of Iudah and this honourable place of Bethlehem felt this scourge of God No place is exempt from the punishment where sinne is suffered to reigne It bringeth famine vpon Bethlehem Iudah and on the Land of Israel it bringeth the sword and famine into Ierusalem There is then no place to keepe vs free from feeling the punishment if sinne be not remoued chase out this and call home againe the Lords blessings Went to soiourne As a stranger in another Countrey from his owne home We here see how God can remoue by one meanes or another men out of ther homes and harbour Dauid through iust feare of Absalom out of Ierusalem Manasses by force out of his Kingdome into prison other by vnthriftinesse cast out themselues some voluntarily leaue their habitation and place of abode and returne not againe All which came about by the hand of God who hath all things at his disposing that no man may thinke himselfe securely settled especially if he be a Shebnah the Lord Esay 22. 15 16 17. will driue such out Amos 4. 2 3. Note againe how feare of corporall wants will make men leaue their home their natiue soyle their friends and kindred to goe into a strange countrey So forcible is nature for preseruation of bodily life which man so much esteemeth and loueth This should then make men care to keepe the blessings prouidently and frugally also to auoide the occasions and meanes of wastfull misspending seeing seare of want
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
leaue to drinke It may seeme a very small kindnesse to vouchsafe her libertie to drinke of the water but we must know that it was common drinke for the best aswell as the worst Saul drunke 1. Sam. 26 11. Iudg. 4. Gen. 21. 14. and 24. water Sisera called for water Abraham gaue a bottle to Hagar for Ishmael his sonne and his seruant drank water at Rebeccaes hand It was not easie neither to come by in such an hot and high countrie water was not euery where so plentifull as appeareth by the strife of Abimelechs and Gen. 26. 19 20. and 21. Isaaks seruants by Hagars lamenting for want of water by the Miracle wrought for Samson Iudg. 15. for the countrie was hot and the waters aboue the earth soone dried vp the springs were hard to be found and wells were very deepe so as this was a very good fauour of Boaz to Ruth Ioh. 4. and Ruth we see in the next verse tooke it to be a great kindnesse and was very thankfull in all humilitie By this we see that a worke of mercy and loue may be shewed in a small matter as in a cup Mat. 10. 42. of cold water sometime which shal not lose the reward for it is mercie to supply the want of others for an heartie compassion how little soeuer the thing be This may teach men to bee thankfull for supply of their want though the matter be but little and not to thinke mercie and kindnesse to consist in great gifts and good turnes to be done in things of weight onely Verse 10. Then she fell on her face and bowed her selfe to the ground and said vnto him Why haue I found grace in thine eyes that thou shouldest take knowledge of me seeing I am a stranger RVths thankfulnesse to Boaz set out by action and speech the action was a most humble and lowly gesture the speech was an acknowledgement of fauour with admiration with a reason thereof for that she was a woman of another nation Then she fell on her face and bowed her selfe to the ground Thus Ruth beginneth to shew her thankfulnesse in a most respectiue fashion which commendeth to vs her good manners to so great a person This manner of behauiour was much vsed in those Easterne parts as we may see in Iacob to Esau Abraham to the Hittites Dauid to Ionathan Gen. 33. 3. and 23. 7. 12. 1. Sam. 20. 41. Matth. 18. 26. Abigail to Dauid and the seruant to his Lord. The Scripture often noteth the ciuill gesture and comely behauiour of his Seruants as worthy imitation and as a iust reproofe to the rude and vnciuill But yet here is a caueat first to them which vse such outward courtesies that the same be done in humility of heart that it be not a foolish affection an apish imitation or meere courtly complementing being but all shadowes of humility and yet indeed nothing lesse as appeareth in the liuely colours and publike Ensignes of pride in such persons if they be obserued aright Then next that such as haue these reuerent gestures giuen them doe consider whether they deserue them for their place and person if they doe not receiue them not if they doe yet not to waxe proud in heart thereby It may bee some will here make some questions as first Whether it be lawfull to giue honour thus vnto man in such an adoring manner This is answered before for the holy Ghost recordeth it as commendable Secondly then what difference betweene this which is done to men and that which is done to God Almighty Surely in respect of the outward act no difference is there at all but of the minde which doth conceiue of God herein as God and so this outward humiliation becommeth diuine adoration and of man but as man worthy of reuerence and honour for his place his age and gifts and so the worship and reuerence done him is onely ciuill Thirdly some perhaps will aske Whether this may be giuen vnto wicked men Yes without doubt as we see Iacobs reuerence to profane Esau Dauids to wicked Saul and Abrahams bowing of himselfe to the idolatrous Hittites for men and their places are to be distinguished True it is that Elisha shewed little respect vnto Iehoram and Mordecai would doe no reuerence to proud Haman but these had no doubt some extraordinary warrant so to doe and are not therefore for ordinary imitation the reasons alleaged for Mordecai are knowne and therefore I will not trouble here the Reader with them because they bee but weake coniectures Why haue I found grace in thine eyes that thou shouldest take knowledge of me seeing I am a stranger This humble soule wondreth at his so great kindnesse though it was but to haue leaue to gleane and to drinke water out of the vessels She thought it strange that so great a personage should speake thus respectiuely to her that was but a stranger From hence may we obserue first that the vertuous and thankefull persons take most kindly such fauours as bee shewed them and doe wonder rather thereat then make light thereof though but in common and meane things especially if the fauours bee done with cheerefulnesse as this vertuous woman Ruth doth here for such doe looke into themselues and their vnworthinesse thinking with themselues what might rather withdraw mens affections from them than win them to them They also looke vp to God and doe behold him in the Giuer she being as Gods hand offering his mercies to them These things make them to bee very thankfull and to expresse it fully This example of thankfulnesse is to be imitated of euery one beholden vnto others and iustly reproueth the vngratefull of which there be these sorts First such as receiue fauours will not acknowledge them like the nine Lepers Secondly such as scornefully Luk. 17. 18. refuse kindnesses offered as they that will not be beholden vnto others because they thinke they can liue of themselues Thirdly which will not requite a good turne done them but rather churlishly reproach the partie as Nabal did Dauid Fourthly which will not helpe in need such as put their very liues in their hands for them and for others thus dealt the men of Sucoth with Gideon Fifthly which in prosperity forget their friends and what pleasure was done them in their Gen. 40. 23. aduersity as did Pharaoes Cup-bearer Sixtly Eccles 9. 15. which recompence euill for good as Ioash did to Iehoiada his sonne Hanun to Dauids Messengers 2. Sam. 10. 4. or which loue a man lesse because of his loue to them and so the Corinthians to Paul the more 2. Cor. 12. 15. he loued them the lesse was he beloued All these are ingratefull Now ingratitude is a foule sinne it is a stoppage to all fauours and drieth vp the affection of mens hearts and God punished it in 2. Chro. 24. 25. Iudge 9. 16 20 56 57. Ioash and reuenged it vpon the Sechemites and
that cause more worthy of encrease of honour with men of wisedome and vnderstanding For that thou hast comforted me to wit a stranger a widdow and poore euen me hast thou comforted by such gracious speeches so full of mercy and pietie The word comforted by an Antiphrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24. 64. signifieth a freedome from griefe which implyeth that before she was not without heauinesse in this her poore estate for a widdow poore and a stranger in the place of her abode how can shee not be sad and pensiue Afflictions are not ioyous to any for the present they will make sad the heart of the best for a while so long as we carry about this corrupt heart and nature of ours and therefore let men looke vpon the afflicted with compassion to comfort them Many wayes did Boaz comfort poore Ruth First by a louing appellation calling her his daughter verse 8. Secondly by allowing her to gleane in his fields and willing herso to continue with his maidens vers 8 9. Thirdly by charging his seruants in her hearing not to touch her verse 9. Fourthly by graunting her freedome to drinke with his seruants when shee should be thirstie Fifthly by commending her vertues and making mention of her former well-doing And sixtly in heartily praying for her Thus may the poore afflicted be comforted by the wealthy and persons of authority and especially in praysing their vertues and praying for them for the godly esteeme highly of the prayers of the godly for they know that God heareth them The prayer of faith and feruency Iam. 5. 16. of spirit auaileth much and God hath promised Gen. 20. 7. Iob 42. 8. to heare one for another and it is a signe of the Lords great displeasure when he will not 1. Sam. 16. 1. Ier. 7. 16 and 11. 14. and 14. 11. haue one to pray for others Therefore let vs make much of the prayers of the godly for they are comfortable Saint Paul besought the Saints to pray for him and that very often and this he doth almost in euery Epistle he intreateth the Romanes Ephesians Philippians Corinthians Rom. 15. 30. Ephe. 6. 18. 2. Cor. 1. 11. 2. Thes 3. 1. 1. Thes 5. 25. Heb. 13. 18 19. Phil. 1. 19. Col. 4. 3. Thessalonians Colossians the Hebrewes all but the backsliding Galatians a thing worthy of note And for that thou hast spoken friendly vnto thine handmaid This sheweth wherein shee tooke the greatest comfort euen in his last words in praising her vertues and praying for her which sheweth what it is wherein the godly poore take speciall comfort euen in their good name for well-doing and in the prayers of such as be godly To be praised of the godly for well-doing is great comfort for they be the best Iudges thereof and they be the best men and their prayers as before is noted are auaileable with God Let vs then striue to get a good name with them and to haue their prayers and requests to God for vs and when we get these let vs be comforted therein The word translated friendly is in the Hebrew to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart and so the Septuagints translate it The heart is affected with comfortable words Thus Ioseph Gen. 50. 21. also spake to the heart of his brethren for the heart in aduersity wisheth comfort and when the same is offered it reioyceth therein Therefore must we so speake to the afflicted as we may Osea 2. 14. make glad the heart of the oppressed So doth the Lord speake to his people and so commandeth Esai 40. 2. he his Prophets to speake vnto them Now to speake to the heart of another is thus First when we speake with a feeling of their afflictions from our owne hearts thus the Iewes comforted Mary Iohn 11. 19. and Martha The Syriach there is They spake with their heart and so spake Saint Paul to the Thessalonians 1. Thes 2. 11. And secondly to speake such things as tend to their comfort and what we know in their case may comfort them as Ioseph did to his brethren Gen. 50. 21. and as the Prophet Esay sheweth in Cha. 40. 2. If this be our duety and our mercy to the distressed then they offend against mercy and charity who speake vncomfortably vnto the afflicted as the Iewes did to our Sauiour vpon the crosse and the friends of Iob vnto Iob which much displeased the Lord and kindled his wrath against them Boaz before called her his daughter but shee nameth her selfe to be his handmaid a tearme of humility and a note of modesty in her selfe who was nothing lifted vp with a proud conceit of her selfe for all his fauour and commendations For godly and humble persons are in themselues no whit the higher minded for the good that is spoken of them nor for the countenance of great persons towards them for they truely know themselues to be nothing and that all is from God the Fountaine of goodnesse Therefore there is no danger to praise these vpon iust cause to their faces for their comfort as Boaz doth Ruth here especially being in a low estate and in affliction Though I be not like one of thine handmaidens Thus doth Ruth debase her selfe for such as be truely religious haue a low esteeme of themselues The examples are pregnant in Moses Gideon Abigail Exod. 3. 13. 〈◊〉 6. â—5 1. Sam. 25. 24. and the Centurion who held himselfe noâ— worthy that Christ should come vnder the roofe of his house so lowly thought he of himselfe Because they know and feele their infirmities they haue ouermastered pride and selfe-loue they acknowledge that in themselues that is in their flesh dwelleth no good and therefore they thinke and speake of themselues very humbly Which grace we must labour for for it will procure Prou. â—2 4. and 15. 33. loue yea honour for he that humbleth himselfe shall be exalted Now the true signes of such as be lowly in their owne eyes are these First they thinke better of others than of themselues Phil. 2. 3. as Ruth doth here and as men should doe Secondly they be loth to vndertake great and high matters as Moses to goe to Pharoah and Exod. 3. 11. 1. Sam. 18. 23. to bring Israel out of Egypt and Dauid to be Sauls sonne in law Thirdly if they be aduanced they receiue honour with great humilitie as Abigail did Fourthly in their high place and prosperity 1. Sam. 25. 41. they be not of a proud and hautie spirit as we may see in Ioseph Moses Dauid Ester ruled by Mordecai and in the Apostle Saint Paul Fifthly they scorne no duety though meane if it Gen. 13. 8. be a duety for them to doe Abraham the Vncle will intreat peace at the hands of his Nephew Lot If Dathan and Abiram scorne to come to Moses Num. 16. 12 25. he will goe out to them they stand not vpon
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
of which somewhat in the next verse So hee drew off his shoo Thus hee obserued the custome to confirme the right vnto Boaz. Two things are here done to put ouer his right first his word and then his deed one was not enough to conuey it ouer vnto Boaz therefore both are conioyned So doth the Lord deale with vs in giuing vs a right in the eternall Inheritance he giueth first his Word then his Deed setting to his Hand and Seale to confirme his Word which internally is the Spirit and heanenly graces thereof externally the Sacraments so that which is bought by Christ is conueyed vnto vs. God giueth vs good assurance as heere the kinsman to Boaz. Good assurance is to bee giuen and taken Gen. 23. 18. Ier. 32. 6 7 8. in passing of right from one to another It is honesty on the one side and wisedome on the other And therefore heerein let vs be both honest and wise But now for plucking off the shoo wee must know that we find it two wayes vsed religiously and ciuilly Religiously in reuerence to God as did Mosis and Ioshua in drawing neere Exod. 3. 5. Iosh 5. 15. vnto him which signifieth the putting off of foule and carnall affections and to draw neere with a pure heart vnto God and in witnesse of great humility as Dauid did acknowledging a 2. Sam. 15. 30. sensible feeling of the heauie hand of God and his afflicted estate then which by sinne hee had Esai 20. 2. iustly brought vpon himselfe Ciuilly this plucking or putting off the shoo was first for conueniencie to wash the feete next for confirmation of sale of land as heere and thirdly for disgrace when the kinsman would not performe the part of a kinsman according to the Law of Moses Deut. 25. 9. This is not here meant for by the Law the woman after she had claimed marriage of the kinsman priuately then also shee complained to the Magistrate if the kinsman should refuse to doe the office of a kinsmaÌ„ then is she to plucke off his shoo spit in his face which some expound to spit before his face But here is a voluntary plucking off of his owne shoo and also the former verse sheweth it to be a custome touching redeeming and changing and thereupon the kinsman vseth it to resigne his right and to confirme it vnto Boaz not as an act of disgrace to himselfe for not yeelding to doe the kinsmans part which was not claimed at his hands by Ruth either priuately or before authority and therefore I take that this putting off the shoo and that spoken of in the Law of Moses are not one and the same Deut. 25. Verse 9. And Boaz said vnto the Elders and vnto all the people Yee are witnesses this day that I haue bought all that was Elimelechs and all that was Chilions and Mahlons of the hand of Naomi BOaz heere taketh witnesse of that which is done the witnesses are the Elders and the people the matter which they are to bee witnesses of is the sale of all the land of Elimelech Chilion and Mahlon and the purchase thereof at Naomi her hand the Kinsman resigning his right to him that hee might buy it to himselfe And Boaz said vnto the Elders and vnto all the people Boaz esteemeth of the Elders as men in authority but yet hee neglecteth not the people whom also hee calleth vpon to be witnesses also this was his wisedome to prooâ—â—e loue of all as appeareth by their prayer made for him afterwards verse the 11. Heere in this verse and the rest following we may see the happy successe of that which Boaz tooke in hand for it was a good matter for a good end and done in a right manner Now when a thing which is lawfull is taken in hand and done well to a right end there may bee expected a good issue as may bee seene in Dauids setting vpon Goliah it was an honorable attempt the manner of his proceeding was lawfull hee waited for it and had publicke authority to set him forward and the end was Gods glory and safety of Israel for God is with such and his power shall assist them and his fauour shall giue them good successe as hee promiseth vnto such And therefore if wee would prosper let vs obserue these things in our attempts for if the end bee good in thy intendment and the thing vnlawful the act is sinnefull if the matter bee good and the end sinister this marreth the matter but if the matter and end bee as they should be yet if the manner be amisse wee may for this miscarry as we see in Dauids remouing of the Arke This 2. Sam. 6. 6. 1. Chro. 15. 13. 1. Cor. 11. let vs obserue in comming to the Word and Sacrament Yee are witnesses this day Boaz saith that they are witnesses for that they saw and heard what was done at that time in that assembly betweene him and the kinsman so as we see that what men come for and are called to see and heare that are they witnesses of so saith he and they also confesse it in verse the 11. By this may wee know who to produce for fit witnesses in a matter such as personally are seers and hearers of that which they testifie and as they bee fit witnesses so then are they sound and faithfull if they will truely and without respect of person affirme that for truth which they know to be so for it is one thing to be a fit witnesse in respect of a mans knowledge and another thing to bee a faithfull witnesse to speake truely what he knoweth Seeing what we see and heare maketh vs fit to bee produced for witnesses when occasion shall serue let vs in matters of moment for vpholding of truth iustice and peace obserue well what we doe see and heare that we may be true and faithfull witnesses to maintaine truth iustice and peace without all partiality That I haue bought all that was Elimelechs and all that was Chilions and Mahlons Here is shewed whereof they were witnesses one thing is here specified the other in the next verse This heere is of the purchase of land whereunto hee calleth them to bee witnesses for better confirmation of the land and the right thereof to himselfe for Deut. 19. 15. witnesses are for to establish a matter So wee see in Boaz a care to make sure the estate A wise man will seeke to make sure that which hee purchaseth as Abraham also did and Ieremie who had for confirmation Gen. 23. Ier. 32. 10 11 25. of the land first the euidence drawne then the same sealed thirdly the same done according to Law and custome and lastly before witnesses Thus the Scripture commendeth vnto vs a care herein from these examples it is wisedome and prudence to secure our estates in the best manner so it be iust and honest for so shall wee preuent future contentions which after might rise about