a speciall iewell in women who are too tonugue-ripe yet sometime necessity enforceth them If this might bee the onely key to make them speake they then speaking were worthy attention if with all they would speake in wisedome and within compasse knowing when againe to keepe silence Surely we will returne That is disswade vs not thus to leaue thee for we are resolued to go with thee in this thy returne home Where note that an earnest affection suffereth not easily a separation from the party affected For the truth of this see it in any sort of loue as in carnall loue betweene Samson and Dalilah Iudg. 16. In naturall betweene Dauid and Absalom In friendly loue betweene Ionathan and Dauid and Mephibosheth to Dauid also In Christian loue as in Paul to the Iewes Rom. 9. 13. and in Moses to the Israelites and in Diuine loue as of Gods to vs and of blessed Martyrs towards God againe In all these what prouocations vvere there to breake off except it bee in Gods behalfe towards vs who offereth no occasion to make vs leaue him yet where affection is settled there will hardly be a separation for true loue liueth in the party beloued and can no more forsake him then himselfe It is also full of patience to put vp wrongs and taketh euery thing in the best part and hopeth of better in the worst things Let vs hereby try our loue which is euer with peace and vnity for where discord is there is no loue Such then are hollow-hearted friends which professe loue and yet vpon euery trifle breake out into manifest signes of hatred With thee As if they had said Though thou beest our mother in law and art but one and a poore woman yet thy grace and vertue is such as wee are content to forsake our countrey and carnall kindred for thee with thee will we therefore goe And indeede it is better to haue the company of one sound Christian than to enioy the fellowship of a world of worldlings Good Ionathan took more delight in one Dauid than in the society of all his fathers house for the fellowship of the godly is comfortable and very ioyous to the soule of such as bee godly but the company of worldlings vaine and vnfruitfull to God-ward The godly are worthy to bee affected and loued they be the children of the most High and the world is not worthy of them no not when they be in the most basest condition in the iudgement of men Heb. 11. 38. And the godly are such as with whom God is for euer who goe the way to eternall life which whosoeuer looketh for must keepe them company thither And therefore let vs ioyne our selues to them sit downe with them delight in them Psal 101. 6. and 16. 3. and 119. 63 79. and auoid others Prou. 23. 1. Psal 26. 4 5. and 101. 3 4 7 8. Vnto thy people Thus they call the people of Israel Gods people and Gods Church to shew that there is a right in euery particular member to the Church as in the Church to euery member and all to Christ and Christ to them 1. Cor. 12. 12. For the Church is as a body whereof Christ is the head and euery one one anothers members We may therefore clayme a right in one another to care for and watch ouer one another wee may clayme a right in all the Churches Rites and diuine Ordinances of God belonging thereto for our saluation and therefore should euery member care for the preseruation of the whole and the whole for euery member and take their wrongs to heart Lastly note out of this Verse that both the women in their passion speake the same thing but yet vpon more deliberation one of them calleth backe her word By which wee may see that in passionate affection more will be spoken than acted as wee may here see in Orpha her promise in Saul also 1. Sam. 24. 16 17. and 26. 21. and in Dauids heat of spirit 1. Sam. 25. 32. For passion causeth men to speake vnaduisedly and more than they would if they did consider thereof yea in passion men are not themselues neither can the hypocrisie of the heart be discerned no not of the parties themselues at the present instant of time which maketh such to speake better than they either can or will do afterwards as appeareth here in Orpha and in Saul Wee are not to valew words vttered in passion nor to regard them either to aduantage our selues or to harme the speaker as many doe who catch men in their sudden speeches sometime to gaine by them sometime to trouble them This ought not to be Charitie would teach better things Verse 11. And Naomi said Turne againe my daughters Why will you goe with me Are there yet more sonnes in my wombe that they may bee your husbands NAomies reply vnto their speech and second triall of them wherein is an Exhortation and a double Interrogation the first mouing to a more serious examination of their resolution and the second a reason of her continued Exhortation And Naomi said She maketh a second essay vpon them though shee saw their passion and heard their resolution for she knew that a sound triall is not made at once Wee see Orpha withstood the first and made as good a shew as Ruth both in her teares and talke yet soone after shee gaue ouer With these faire onsets Satan was well acquainted and therefore both with Iob and Christ though he preuailed not at the first yet hoped to ouercome at the last Constancie standeth not in one act neither is therein to bee discerned And therefore let none thinke they haue sufficient triall of any because they haue made once an essay with them in any matter neither let any man thinke that he hath done valiantly because he hath resisted a temptation once and could not be ouercome for thou maiest be set vpon againe and againe and if after many thou beest ouercome thou hast lost thy glory in the rest Turne againe my daughters Of the exhortation before in the 8. verse Here Naomi kindly calleth them her Daughters which she might doe both for her ancientnesse in yeeres and also for that she was their mother by marriage This is a terme of loue which here shee doth expresse to shew that her exhortation came not for want of loue but euen in loue she did it as before is noted and as appeareth plainely in the last words of the verse 13. And herein is a point of Godly discretion which is that in giuing counsell to or fro it is good so to speake as may declare loue and respect to the parties as shee doth here Abigail to Dauid Iethro to Moses yea and Lot to the very abominable Sodomites because the manifesting of loue in aduising exhorting admonishing or reprouing doth make way in the heart of the party aduised reproued and the contrary shuts vp mens hearts and eares as experience doth shew And therefore in such
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
labour our bodies wearinesse is the best physicke to cast any one asleepe the idle cannot sleepe they be troubled with dreames and foolish fantasies Wee must also get a quiet spirit so shall we sleepe without feare and this is to bee gotten first by seeking reconciliation with God in Christ so may we lye downe in peace with Dauid Psal 4. 8. 3. 5 Iob 11. 14 19. Acts 12. and not bee afraid this made Peter sleepe soundly in great bodily danger and the Martyrs some of them the night before they went to execution Secondly by shaking off the cares of the world which maketh the worldling that hee cannot Eccles 5. 12. rest Thirdly by suffering no euill to reigne in our hearts as enuie malice lust couetousnesse for these things will not suffer vs to take rest Prou. 4. 16. Fourthly to keepe euer a good conscience towards God and man this is a continuall feast and giueth vs rest That the man was afraid The best are subiect to feare vpon conceit of perill and that suddenly So was Gideon afraid and the Apostles on a sudden and likewise Boaz here and that vpon these reasons First his naturall frailtie and weakenesse of faith which also is in euery one Secondly his ignorance not knowing what it was because she came in vnknowne to him when he was asleepe and in such cases we be more apt to conceit euill towards vs men good because our hearts tell vs that wee bee wicked by nature and deserue euill Thirdly the darke and dead time of the night which is to man fearefull the Psalmist speaketh Psal 91. 5. of the terror of the night We all by experience know how easily mans heart is made fearefull in the darke except in the sonnes of Belial and the children of the kingdome of darkenesse hardned in euill and which make the night the time of their lewde practices yet euen these also will soone bee strucken into sudden feare Fourthly this feare may more suddenly possesse one in the night as here it did Boaz being alone for that Spirits haue taken at such times bodily shapes vpon them and shewed themselues for the night is their time chiefly as may be seene in their comming then most commonly to Witches knowne by their owne confession Let vs therefore hence take notice of this weakenesse which so sheweth it selfe from the loue we beare to our bodies safetie and naturall life Now if wee feare so much for this cause bodily dangers Oh how much more should we feare to commit sinne and the wrath of God for sinne which bring destruction to body and soule without timely repentance And turned himselfe Hee gathered himselfe together shrinking as the manner is of such as in bed being in sleepe fall into a sudden feare and turne to and fro such a forcible operation hath this feare vpon the whole body for to decline from and auoid the danger conceiued nature seeking to saue it selfe in apprehension of perill and that of a sudden This naturall feare is more quicke and sudden to seaze vpon the heart then the spirituall feare to auoide sinne or the displeasure of God and so the danger of the ruine of our soules for this danger is not so soone apprehended here is required the grace of illumination and of faith before this can bee wrought in vs. And behold a woman lay at his feet The feare possessed him without cause And thus it falleth out often Man often feareth without iust cause the Matth. 8. 26. godly through the weakenesse of their faith reprooued by Christ the wicked by their accusing Prou. 28. 1. conscience which maketh them to flie when none pursue them they thinke that euill doth Iob 15. 21. haunt them and perill soundeth in their eares Therefore let the godly labour for strength of faith and the wicked repent and seeke for the peace of a good conscience that they need not to feare Verse 9. And he said Who art thou And shee answered I am Ruth thine handmaid spread therefore thy skirt ouer thine handmaid for thou art a neere kinsman THis is Boaz his questioning with Ruth her answer with a request to him and the reason thereof And he said Who art thou Boaz comming to himselfe moderateth his feare and containeth himself from vnchaste touching and demandeth what she was Wee may note first that though feare possesse wise and godly men vpon a sudden yet they moderate it and are not wholly ouer come therewith for Boaz heere cryeth not out to seruants for helpe neither speaketh to her as one amazed neither falleth he into a rage with her that shee should be occasion of such feare for howsoeuer the feare suddenly seazed vpon him being fast in sleepe before yet was it not childish nor womanish he soone shooke it off as a man of courage hauing confidence in God He mastered his naturall feare and so should wee and not bee ouerswayed therewith as women and children be Secondly That raging lust should not seaze suddenly vpon honest hearts and such as feare God Boaz was with her alone yet doth he not in a filthy affection seeke to dishonest her as Iudah did Thamar being inflamed with lust at the sight of her he did it on the day time he asked not what shee was as Boaz doth here lust would not affoord him that leasure This continencie is praise worthy Gen. 19. in old Boaz as it was before in young Ioseph a vertue as in these commended so commanded by God and much praised in some Heathen who may rise vp in iudgement against our wanton Youth and some lecherous old men whom God doth hate And she answered I am Ruth thine handmaid Thus Ruth calleth her selfe shewing her humility as before in chap. 2. 13. and here by professing what a one shee would be vnto him humble and seruiceable as an handmaiden if shee might obtaine her sute So said Abigail when Dauid sent 2. Sam. 25. 41. to her to take her to wife and so humble and seruiceable was Sarah for shee called Abraham Gen. 18. 6. Lord and in what he commanded she readily obeyed And so should good and vertuous wiues doe still when husbands command but what is honest and iust not that wiues should be counted in condition as seruants for as that is more then they will grant so is it more then husbands of right ought to expect from them that be their yoke-fellowes but what maid-seruants and handmaidens doe of feare and seruile dutie wiues should do of loue with chearefulnes such offices as they ought to performe vnto their husbands who haue authoritie to command Therefore let wiues learne to obey as God commandeth them Ephes 5. 22 33 to doe in all things and that with reuerence as vnto the Lord and as it is sit in the Lord as the Col. 3. 18. Apostle teacheth And doubtlesse there would be more such then we find in these dayes if they might haue Abrahams to their
taking the offer And I thought to aduertise thee To wit of the sale of the land and this Boaz doth for that hee had to deale with a worldling with whom hee would deale plainely in telling him first of that which most affected him and of the earthly commodity before hee spake of marrying Ruth Whence we may learne First that worldlings are carried away most with worldly respects therefore Boaz doth thus begin with the kinsman for worldlings sauour onely of the Earth like Moales which liue in it and though they now and then come vp out of the Earth they by and by runne againe into it they are like the Serpent whose seed they bee liuing vpon the dust of the Earth gold siluer and transitorie goods the sight enioying whereof is to them as food and life their wisedome also is from below which is Earthly making men couetous and Sensuall Iames 3. 15. making men delight in beastly pleasures and Deuilish full of craft fraud wicked policie and subtill deuices This wisedome below followeth the things of this world euen the lusts of the eies which are earthly the lusts of the flesh which are sensuall and pride of life which is deuilish Therefore let vs hereby try our worldlinesse and whether wee be such as worldlings be the signes whereof bee these First when we are more moued to doe any thing for profit and againe then for the Commandement of God or charitie or any other motiue by which the godly are drawne on to doe that which they should doe Secondly when our hearts are wholly set vpon the world minding altogether earthly things which sheweth that there is our treasure because our hearts be there Thirdly when we grow more couetous as riches encrease setting our hearts vpon them Esai 32. 6. Fourthly when wee speake like worldlings who can vtter their thoughts freely in these earthly matters but are in spirituall matters very blockish if not senselesse Fifthly when wee bee not liberall-minded for a liberall person is set against Esai 32. the niggard and churle who is called in Hebrew Nabal a foole for so is the couetous worldling also Kelai of a word which signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consume for that hee wasteth himselfe in the world and for the world by circumlocution he is said to be one greedie of gaine one that loueth Prou. 1. 19. Eccles ◠10. siluer and abundance and is not satisfied The Grecians calleth him Philarguros one that loueth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 16. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 money and Pleonectes one that would haue more neuer contented and therefore to be couetous and contented are put as contraries the one being forbidden and the other commanded this is the worldling Secondly note that an honest man dealeth plainely and not couertly with others in these worldly businesses Boaz concealeth not the commoditie which the kinsman might reape in marrying of Ruth he propoundeth not her cōcealeth this for an honest man hateth fraud and deceit he doth to others as hee would that they should doe to him If therefore we would bee held honest let vs deale vprightly and plainely with others with whom we haue to doe for it is sincerity it maketh a mans word of credit and bringeth him into the reputation of an honest man and let this be remembred that fraud and 1. Thes 4. deceit God will certainly auenge Thirdly note that albeit man may not deceiue his brother yet is he to proceed wisely to vse prudence and discretion in his affaires as knowing what to speake first what next for there is time for all things as Salomon saith so in this also And it is no fraud to vtter one thing before another and so to speake truely to further the matter in hand to conceale also a thing for a time so it be with no ill intent not to deceiue or hurt my brother any way it is not to bee condemned but rather to bee allowed as a point of wisedome and prudence in a man and therefore may it be obserued honestly and iustly without staine or cracke of credit Saying Buy it before the Inhabitants and before the Elders of my people Both the Elders and people were gathered together as we may heere see and in verses 9. 11. Here the Inhabitants are named before the Elders in the 9. verse the Elders before them and in verse 11. these before the Elders againe as shewing how one dependeth vpon the other the Elders vpon the people and the people on them by mutual relation one assisting another the Officers the people by their power and authority and the people these by aid and helpe as they should be commanded which is peaceable happinesse in a Common-wealth In that they bee called Boaz his people it sheweth the greatnesse of this mans power in Bethlehem as Lord and chiefe Gouernor there of whose greatnesse I haue spoken before He doth heere bring this matter thus into the publicke Assembly for that it was publicke for more peaceable proceeding for better assurance ratification and confirmation of the businesse when it should be concluded there before such Elders and so great Assembly of people Lastly because it was to be finished in the gate of the City by the Law of Moses Deut. 25. 7 8. so it was not done in vaine-glory or from an high spirit but for that reason and necessity so required Matters of importance are so to bee handled for place and person as may best serue to end the same peaceably without farther adoe if it may be If thou wilt redeeme it redeeme it Boaz doth not vrge him but leaueth him to his choise he telleth him of the land but vrgeth him not with the Law because he did not much care whether the kinsman would redeeme it or no hauing a desire to match with Ruth himselfe Whence we may obserue that there a thing is rather propounded then heartily vrged where the mind is not bent to haue it effected that wee vsually leaue to mens choise which we are very indifferent in not much caring whether it be or bee not So doe many preach propounding the Doctrine of godlinesse rather than earnestly vrging the same because they bee indifferent towards their hearers not much caring whether they serue God or no. By this may the heartie affection or coldnesse in a cause be iudged of Here note by the way how the Kinsman the Redeemer was a type of Christ who Esai 59. 20. became by taking our nature vpon him our Brother and Redeemer who redeemeth vs First Tit. 2. 14. 1. Pet. 1. 18. from sinne from a vaine conuersation that wee might bee a peculiar people to God zealous of good workes Secondly from our Enemies that Luk. 1. 74 75. we might serue him in holinesse and righteousnesse Ga. 4. 5. all the dayes of our life Thirdly from vnder the Law that we might receiue the adoption Gal. 3. 13 14. of sonnes
would be content to marry with them which is a commendation to them that would thus welcome such as came among them for succour It is a matter praise-worthy to be harbersome to strangers for this were the Barbarians commended Act. 28. 2 7 10. who receiued the Apostle and the rest into their houses made them fires because of the cold and raine in Winter courteously lodged them and when they departed being such as had suffered shipwracke and were thereby in want those Barbarians helped them with necessaries This was humanity and mercy For this Abraham and Lot and Iob are commended and this goodnesse wee must learne to practise for so are wee exhorted Heb. 13. 2 and these former examples lead vs to it This qutie is to be done not onely to our kindred to our friends to our knowne countreymen but to strangers Heb. 13. 2. yea and to our enemies in their neede 2. Kings 6. 23. Romanes 12. 20. Vers 3. And Elimelech Naomies husband dyed and shee was left and her two sonnes THis telleth vs of the heauie crosse which befell Naomi which was in the death of her husband and that as it may seeme very shortly after they were come into Moab before the sonnes did marry so she was left a widdow with two fatherlesse children to take care for them in a strange countrey This verse is a narration of an euent what it was and vpon whom it fell to the great heauinesse of Naomi the euent was death and here is shewed whom it tooke and whom it left And Elimelech dyed His age is not reckoned he could not bee very old if wee may gasse his yeeres by his sonnes marrying so young women after his death yet he dyeth yea and there also wither he went for food to preserue life He went first from Israel the Land of the liuing and led them thence and so he now goeth out of the world before them from whence note I. That death is the end of all and it spareth none Iosh 23. 14. Iob 21. 33. Eccles 7. 2. and 6. 6. 1. Cor. 15. 51. Heb. 9. 27. for all haue sinned Rom. 5. and death is the reward of sinne Rom. 6. And therefore let all prepare to die II. That a full supplie of bodily wants cannot preuent death The man must die in Moab where was food enough the rich Glutton must die also and the Rich man with his barne full for the sentence of death is irreuocable and mans life dependeth not vpon the outward meanes of life for then the rich and mighty would neuer die Let not men in their abundance thinke to escape death let them therefore not set their hearts on their wealth for they must leaue it It is follie to trust in riches for they cannot deliuer from death either ordinary or extraordinary lingering or suddaine naturall or violent as examples and experience it selfe teacheth III. That where men think to preserue life there they may lose it as Elimelech doth here fleeing from the famine in Israel yet dyed where plenty was in Moab for no place is free from death and when the appointed time is come man cannot passe it Iob 14. 5. we cannot thinke therefore our selues safe any where from death nay many times where we may think our selues secure there death may take vs away Naomies husband It is not said her husband which might well haue beene spoken by way of relation to her without her name because shee was named before and no other woman but this woman was a very vertuous woman and this was a great crosse to her and therefore both to expresse her excellency and her begun misery it is said Naomies husband dyed the husband of so rare a wife died Note hence I. That it is a grace for some to be called the husbands of some women their name is a grace to them if they be vertuous for such a one is a crowne to her husband Pro. 12. 4. Now a crowne is high glory to a man and her husband is knowne in the gates Pro. 31. 23. Such wiues are to bee made much of as rare Birdes for too many may sit downe with shame and blush to bee named the husbands of some wiues Foolish though faire faire but perhaps filthy rich but withal retchlesse wiues but without gouernement husbands named the head but they must bee masters sometime painefull but Peacok-like proud often more mad or fullen sad than merrie if merrie it keepes not in with modesty if she speake it is lowd often heard farther then seene and yet oftener seene by a quiet husband then well liked of In a word a wicked foolish woman is shame to his person and rottennesse to his bones Pro. 12. 4. II. That grace in one preuents not death in another Naomies husband must die so Abrahams wife also Iacob must bid his Rachel adieu and Ezech. 24. 16. Ezechiel the desire of eyes for no mans grace can free himselfe much lesse another from death Psal 49. 7 9. and married persons are not appointed the same length of daies No we come not together and wee goe not together Let none hope for life by the grace of another let the neerest and dearest looke to part by death Ruth loued Naomi most dearely and saith that nothing should separate them but onely death verse 17. because shee knew that that must needes be yelded vnto III. That it is a great crosse for a woman to lose a good husband This is implied as I said in naming her by name for in him the wife loseth her head her guide her stay and comfort if hee be a vertuous man and a good husband I neede not intreat good and louing wiues to mourne for such sure enough they haue cause and wiues cannot but mourne except they conceit a new comfort very quickly as some doe for feare the old griefe should lye too long at the heart for him that is dead and cannot be recalled so with them the liuing is better to be liked of than the dead for they know their husbands would perhaps haue so dealt with them And shee was left and her two sonnes Death seazed onely vpon Elimelech and left Naomi and also her sonnes that she might not be vtterly comfortlesse in a strange countrey From this may we note these two things I. That albeit death is due to all in as much as all haue sinned yet it seazeth not vpon all at once but one dyeth now and another hereafter as we see in all ages which cōmeth not to passe for any good in one more than in another but God will haue mankind vpon earth till the last day hee forbeareth some and repriueth them for their amendment for the lengthning of life is for our further repentance if wee bee the Lords or for the greater condemnation of such as shall perish For this mercy God is to bee praised for we deserue death and it might seaze vpon euery one at once and take vs away because wee are borne
them and nursed by them also for that mothers are more tender-harted towards them and most familiar with them therefore here is their mothers house named though afterward Ruths father Chap. 2. 11. And yet some childreÌ„ we see ready enough to despise their mothers which is contrary to nature contrary to the commandement Exod. 20. Prou. 1. 8. Yea it is great ingratitude to requite so the great paines in conception in bearing in nursing which a child can neuer recompence and therefore a curse is pronounced against such children Deut. 27. 16. Pro. 20. 20. and of this the Prophet Ezekiel complaineth Chap. 22. 7. II. That poore widowes are to be maintained of their able parents when they be left alone and cannot maintaine themselues Leuit. 22. 13. 1 Tim. 5. 16. The law of nature and we see the Law of God leadeth thereto and Naomi knew not whither else to send them And whither should children goe but vnto their parents If this be so then let parents see to the well matching of their children to preuent their pouertie if it may be and a second charge of them Let children be then ruled of their parents in taking marriage vpon them seeing parents are to be troubled againe with them if need require Yea and let husbands haue care when they haue receiued their wiues portions so to husband the same that they may leaue them to liue after them and not to be againe chargeable to their friends The Lord deale kindly with you Her prayer for them which was her best recompence for their loue being now poore and not otherwise able to requite them their kindnesse Note hence I. That it is a duety to pray for those which doe either vs or ours good So doth Naomi here so Boaz for Ruth Chap. 2. 12. Dauid for Abigails good counsell 1. Sam. 25. 33. and Saul for Dauids sparing his life 1. Sam. 24. 19. And this duety let vs performe as Christ in the forme of Prayer hath taught vs Mat. 6. and not pray onely for our selues as worldlings doe nor to thinke a fauour done is requited with I thanke you onely and that prayer for a blessing vpon them is not required especially if they be superiours and yet we see here the practice of superiours to inferiours II. That at parting friends are to pray one for another as we may see the practice of it in Isaac Gen. 28. 1 3. Laban Gen. 31. 55. Iacob Gen. 43. 14. and in Paul Act. 20. 36. It is very Christian like an argument of loue and desire of their owne welfare which cannot be without Gods protection put this therefore into practice True it is that men now doe it but it is not with that reuerence nor expressed with that earnest desire as is meet and befitting in such a case III. That the godly are perswaded that the Lord is a mercifull Rewarder of the dueties of loue which one doth towards another This Naomi her prayer to God for them here teacheth for the godly know that the Lord hath commanded such dueties and what he commandeth to be done that will hee reward in the doer And hereof let vs bee well perswaded this wil make vs do our duties cheerefully though men requite not our paines because God will By this reason Saint Paul encourageth seruants to their duties and to doe what they ought heartily Col. 3. 24. IV. That children should so well deserue of parents yea though but parents in law as they may bee moued heartily to pray for them as Naomi doth in this place A good carriage is a duty towards all then much more to parents and the prayers of parents is a meanes to put a blessing vpon their children But some children are so farre from doing their duties to their parents to procure a blessing as they with Cham deserue a curse such a one was rebellious Absalom bloody Cain such a one was Ruben Simeon and Leui whom the Lord punished V. That God will not onely barely reward but so deale with vs as wee deale with others This Naomi begges for this the Lord in mercy will doe Mat. 7. 2. for our incouragement to well doing he will reward vs according to our works This should stirre vs vp to doe our duties vnto our brethren knowing that as we doe we shall be done vnto As yee haue dealt with the dead and with mee Here Naomi acknowledgeth their louing obedience and good carriage towards their husbands when they were aliue and now to her they being dead and this maketh her to pray thus for them Note here first that daughters of a bad race may prooue good wiues and good children in law sometime as these daughters of Idolaters did when God restraineth nature and giueth grace withall For many times there are trâ—ctable and gentle natures where Religion is not grafted these by good instruction and Gods blessing may proue excellent wiues Children therefore are not euer to bee censured according to their parents though it is dangerous to graft in a bad stocke for an hundred to one but a Michol will make a Dauid know that shee is a Sauls daughter But here women Christians are taught to shew themselues good wiues and children or else these daughters of the Heathen will condemne them whom Naomi commendeth for good wiues Now to bee a good wife a woman must know her duty and be very desirous to doe it which stands in loue vnfeigned in feare to offend Ephe. 5. 22. Col. 3. 18. 1. Pet. 3. in cheerefull obedience in meekenesse of spirit and in sympathizing with her husband in prosperity and aduersity But where is the woman where is this Sarah this Rebeccah Shee will answer perhaps Where there is an Abraham and an Isaac for a good husband will make a good wife a good Iohn a good Ioane the body will obey where the head knoweth how to rule well II. That good and truely louing wiues loue their husbands parents for their husbands sake as these did Naomi For the wife and husband are one and should be of one heart and the one loue vvhere the other liketh and a good vvife striueth to please and content her husband in shevving loue to his friends Shee vvill not bee like such levvd vviues vvomen not vvorthy to bee vviues vvhich hate their husbands kindred and brovv-beate them out of their houses Verse 9. The Lord grant you that you may find rest each of you in the house of her husband Then she kissed them and they lift vp their voice and wept NAomi her continuing in prayer for them as before in generall now in particular for a speciall blessing This verse containeth a petition an act of a valediction and the passion which is wrought The Lord grant you that you may find rest each of you in the house of her husband Shee prayeth here for their second marriage and that the same might be blessed of the Lord the chief Marriage-maker so as it might procure them rest and be
a quiet contented marriage to their comfort Note hence I. That godly and wise friends pray not onely in generall but in particular as they know them to stand in neede for whom they doe pray as here Naomi for good husbands for her daughters in law for wee should take notice of our friends wants and so pray for them and not rest in generals II. Godly mothers in law are hearty well-wishers to their children in law whether they bee such by a former husband departed or by another husband liuing or by the marriage of their children as Naomi is here mother to these for the loue they beare to their husbands and because godly women know themselues to bee Stepmothers stept in to be in stead of naturall mothers and therefore doe make conscience to supply their want which if it be so or ought to be so it reproueth those Stepdames which are vnkind and cruell to their children in law and cannot endure the sight of them III. That second Marriages be lawfull 1. Tim. 5. 11 14. The reason is giuen by the Apostle 1. Cor. 7. 9 36. Which confuteth such heretikes as in former times haue denied this contrary to the Apostles Doctrine and the example of Abraham in marrying Keturah IV. That husbands are to bee their wiues rest Chap. 3. 1. and they are so called because of the desire of women to marry and because they seeke rest in their marriage and for that louing wiues take rest and contentment in their owne husbands who ought therefore to be rest vnto them which shall bee if they doe loue them as they ought Ephe. 5. 22. if they wisely gouerne them 1. Pet. 3. 7. if they prouide and allow them what is meete according to their abilitie in all decencie and honest contentment if they keepe their faith plight and reioyce in them and with them they cannot but find rest But vnlouing and fierce natures Lamech-like husbands a word and a blow or terrible threats miserable and niggardly Nabals so prodigall and vnthrifty drunken or adulterous husbands are so farre from being poore womens rest as they make them weary of their liues But now if husbands must bee their wiues rest and that they looke for it then wiues must care to make their husbands so to them by willing obedience by meekenesse of spirit very acceptable to God 1. Pet. 3. 4. by seeking to please them by speaking to them in a louing reuerence and to keepe silence when words may offend or not doe good as wise Abigail did by a wise frugall course and good huswisery as the woman in the Prouerbs Chap. 31. Speake not foolishly as Iobs wife to thy husband in his griefe nor mock him not like a barren Michol nor abuse him not as Potiphars wife would haue done her husband nor be impatient for not hauing thine own will as Rachel was but rest in his will and thou shalt find him thy rest Here is also an vse for parents to match so their daughters as they may get husbands as rests for them and this will be when they marry their daughters betime to men of wisedome fit for yeeres not vnfit for birth and estate well agreeing in qualities and good conditions and in religion V. That it is Gods blessing to bee peaceably marryed Pro. 18. 22. and 19. 14. He is the Marriage-maker whosoeuer are the meanes and he is the disposer and framer of their hearts one to another therefore let God herein be sought vnto and let him receiue praises and thankes for such a blessing the greatest corporall comfort in this world Then shee kissed them This action we may find foure-fold Carnall as in fleshly lust Hypocriticall as was Ioahs and Iudas kisse Holy of which the Apostle speakes 1. Cor. 16. 20. or Ciuill as here This was vsed at the meeting of friends Gen. 29. 11. and 33. 4. at their departing Gen. 31. 55. 2. Sam. 19. 39. Act. 20. 37. This was vsed betweene men and men Gen. 45. 15. Exod. 4. 27. 2. Sam. 19. 39. betweene women and women as here in this place and betweene some men and some sort of women as betweene husband and wife in meeting and departing parents and children and nigh kinsfolke Gen. 29. 11. but not strangers nor others not of kindred to auoid the suspicion of wantonnesse It was honestly vsed to testifie loue and vnitie as Isaac did to Iacob Gen. 27. 26. therefore in the Primitiue Church before they receiued the Sacrament they thus saluted Iust Apol. 2. Bezâ—â—â— 2. Cor. 13. one another And they lift vp their voice and wept Here was an answerable affection to the kindnesse of her action her signe of loue was not without loue againe to her for it was not a few silent teares from the eyes but a passion of the heart breaking forth into wailing and weeping so as their voice of mourning was heard An argument of loue and true affection towards her This is rare loue betweene mothers in law and daughters in law in these daies But concerning weeping it is vsed in Scripture I. To expresse sorrow as at the parting of friends Ioseph at his fathers departing Abraham at Sarahs Ioash at Elishas 2. King 13. 14. and when friends must leaue one another though death separate them not as when Ionathan and Dauid parted 1. Sam. 20. 41. And who can but weepe if true loue be there when friends must bid adieu one to another and especially for euer as we may see in Acts 20. 37 II. For very ioy as Iosephs sight of his brethren Gen. 45. 14. and so Iacob at Iosephs comming to him Gen. 46. 29. so did Iacob in meeting with Rachel Gen. 29. 11. Such true louing natures haue beene in the godly in former times but now men are louers of themselues without naturall affection 1. Tim. 3. III. In pitty and compassion from a mercifull heart to behold the miseries of others as Iob did for the poore Chap. 30. 25. Esay for the people Chap. 22. 4. so Ieremy Chap. 4. 19. and 9. 1. and 13. 17. Christ Iesus for the Iewes Luke 19. 41. This is a charitable a holy weeping when men can weepe for the miseries of other corporall but chiefely spirituall as Dauid did because men kept not Gods Law Psal 119. IV. Sometime some will weepe in the apprehension of the kindnesse shewed to them where none but vtmost extremity is deserued 1. Sam. 24. 16. Now if Dauids forbearing of Saul wroght in Saul this passion how should we be moued to consider of Christs loue to vs and our cruelty against him Verse 10. And they said vnto her Surely wee will returne with thee vnto thy people BEfore was noted their affection here is set downe their resolution which was to accompany her and also how farre And they said vnto her All this while they heard her they accompanyed her but no mention of any speech hitherto made vnto her but now necessity compelleth them to breake silence Which though it be
friend nor kinsman nor the nighest of blood they can weepe for are very vnnaturall and worse then bruite beasts which bleate and loow for their own kinde so also they which can perhaps weepe for the world for departure of friends for losse of parents children husband or wise yet not for sin not for Gods dishonor not for the affliction of Ioseph not for want of the Word and the taking away of the righteous are worldlings are destitute of diuine grace of the true loue of God and goodnesse for men can and will mourne for such things as be euer neere and deare vnto them and which they indeede take to heart And Orpha kissed her mother in law As Naomi did by this act in verse 9. take her farewell of Orpha with Ruth so now Orpha departing thus taketh leaue of her She wept in loue and kissed her in token of loue and as loth to depart yet voluntarily leaueth her because shee perceiued by Naomi her words that she could not receiue worldly contentment if shee should goe with her So here were signes of loue onely but not the truth of it It is easie to make signes of loue but not to shew the true fruits of loue These be chargeable the other cost nothing therefore they are afforded very cheape and where onely outward signes of loue be and not a hearty vnion there worldly losses or the feare of such losses or not the hope to gaine the things of this life will soone separate such friends as wee see in this woman Note further I. That worldly respects are great hinderances in the course of Godlinesse the world keepeth from the entertaining of the Truth Mat. 22. 5. It hindereth in the receiuing of it Mat. 13. It pulleth men from it which haue somewhat gone forward in it as wee may see here in Orpha in Iehu Iudas Demas and Henry the 4. the last King of France and this commeth from the exceeding loue of it and our chiefest care for the body and the things of this life But let vs take heede of this world for such as loue it the loue of God 1. Iohn 2. 15. the Father is not in them many for loue of the world forsaking Religion haue felt the wo thereof and haue lost that which they loued Remember Iudas he had the money but what was hee the better it did not comfort him neither did it continue with him neither he long in the world And yet wretched Caitifes that wee be like Gadarens we will lose Christ rather then our swine and with Eue lose Paradise for an Apple II. That an vnsound heart may for a time make a faire shew in the way to Canaan but yet turne backe at the last as Orpha doth here and as we may see in Iehu Iudas Demas Hymeneus Alexander Philetus and many other in all ages falling backe from the Truth which they indeed did neuer soundly loue and yet will such make so faire an entrance And this is by reason first of certaine general motions of Religion which maketh them in generall to approue of the same againe the generall esteeme of the very name of Religion all holding this that it is a good thing to bee religious and that none can find fault with a man for that Further the working of the Word mouing the heart in some sort to intertaine it and lastly the desire of praise and good esteeme with men These will make hollow hearts to set on a while to heauenward but shall not bee able to enter Therefore we are not easily to entertaine men for sincere because they haue made and doe make faire shewes in Religion for a time seeing they may be vnsound and after fall away And this should make vs to examine our owne hearts lest secret hypocrisie lurke therein and it breake out at the length to our shame III. That such as want soundnesse towards God for Religion may yet haue otherwise commendable parts in them For Orpha is commended for a kind wife as well as Ruth by Naomi and for a kind daughter in law verse 8. and shee shewed good humanity â—â— going on the way with her mother in law yeâ—â— good natural affection in weeping so at parting What shall I speake of Ioahs valiant and hardy spirit of the great vvisedome of Achitophel in all worldly affaires and of morall men among the Heathen Many which had no part nor portion in Christ haue done vvorthily in the things praise-vvorthy among men by a restrained nature by the povver of conscience from the law of nature vvritten in their hearts and by the common gifts of the Spirit And therfore not to iudge our selues or others soundly religious and regenerate by Gods Spirit for our coÌ„mendations in meere moral vertues or common gifts of the Spirit for the Heathen haue surpassed many true Christian hearts herein many by a meere ciuill education and orderly bringing vp in the lavvdable fashions of men and good carriage of themselues as men among men attaine to great commendations in and for their courtesie affability discretion many qualities in learning and Arts which they affect for praise with men for their priuate profit for aduancement in the world and not that they doe good things for goodnesse sake from the power of grace and godlinesse in their hearts which was as yet neuer ingrafted in them as appeareth by their little knowledge in the Word of God by their demeaning of themselues like Statists indifferently betweene two religions by neglecting the examination of their wayes by the Word but keeping company with all sorts alike so farre as worldly disgrace come noâ— hereby by neuer caring for the growth of Religion in themselues or in others to make the least opposition for it against the common streame By all which and by many good things wanting in them as a holy zeale feruency in prayer the loue of the truth for the truths sake such as loue it delight in meditating of Gods Word and conferring thereof sorrow for the afflictions of Gods people and ioy in the ouerthrow of the enemies thereof which graces meere moralists are quite destitute of wee may see that the life of Religion and that heauenly light of true grace is not ingrafted in them which is more worth than all the rest which yet are commendable but these ought chiefely to be our praises and yet not leaue the other vndone for the one makes a man but the other a Christian and these together I meane good carriage and ciuill behauiour Learning Arts and other good qualities make an excellent Christian man But Ruth claue vnto her Though Orpha gaue occasion for Ruth to fall off from Naomi yet her example moued not A well-grounded affection is not remoued by the inconstancy of others Ioh. 6. 68. for true loue is fixed vpon the thing beloued and is not tyed to any by-respects Their loue then is to be reproued who fall off for company their affections were neuer well
of this cōfidence II. That what the Idolaters worship that they take to be God and so offer diuine worship to it This is plaine by Naomi her speech calling the Idols of the Moabites Gods we find that all Idolaters gaue to their Idols the name of God See this in wicked Ieroboam 1. King 12. 28. and in the Israelites Exod. 32. 8. And therefore we may here see the palpable blindnesse with which God striketh such to make vs auoid them and yet bemoane them as also to feare where such be lest Gods wrath seaze vpon vs for their so robbing the true God of his honour III. That Idolaters haue moe gods than one as these Moabites had Baal Peor Num. 25. and Chemosh 1 Kin. 11. The Grecians had thousands of gods and the Heathen Romanes not a few for leauing or not knowing the true God they wander they know not whither they haue no certainty whereon to rest they follow what they either imagine or other doe deuise or what by others examples are practised before them see it in the Israelites forsaking the Lord and in the idolatrous Papists at this day For idolatrie is as whoredom which maketh the Adulterer to range abroad in vnsatiable lust not content with one no nor with many no more doe the spirituall Adulterers rest with one false god but are mad vpon all they see Ezech. 16. 24 25 28. O therefore let vs prayse our God who hath opened our eyes to see and know him and hath deliuered vs from this miserable slauery of Idolaters who serue so many they must needs be in great feare for they be as seruants seruing many masters all tyrants and all of seuerall qualities how should they then euer rest in peace Note before I conclude how these Moabites filthy Idolaters were the children of Lot begotten in incest vpon one of his owne daughters in his drunkennesse Whence we may see that the ill begotten children of the godly are rather left vnder the curse of their fathers sinne then made partakers of any of their vertues as appeareth both in Moabites and Ammonites and in Abimelech the bastard sonne of Gideon to shew the Lords hatred of all filthinesse in his people and to strike feare into their hearts for offending this way Let Parents note this to take heed they be not fathers of an vnlawfull issue if it be not for their owne sakes yet for those they shall beget whom they bring vnder a curse for their sinne Let bastards here learne to bewaile their birth and labour by a new birth according to the Spirit to wipe out the staine of their parentage according to the flesh Turne thee after thy sister in law This exhortation cannot be taken as seriously meant for would Naomi perswade Ruth to idolatrie and turne her from going to Gods people and the true God to goe to the society of Idolaters and to deuils We may not possibly thinke so vncharitably of her and the 18. verse putteth it out of controuersie where it is said When shee saw Ruth stedfastly minded she left off to speake as hauing found out what shee sought for and till then shee ceased not to make triall For where iust suspicion of vnsoundnesse is there triall may be made to the vtmost till the doubt be remoued For this is not to beate the parties from goodnesse but to see their vnfeigned loue of goodnesse that they being tried may be well approued of Let not any be offended then at such tryals for if thou beest sound the oftener thou art brought to the touchstone the more purer gold thou wilt appeare to be Verse 16. And Ruth said Intreat me not to leaue thee or to returne from following after thee for whither thou goest I will goe and where thou lodgest I will lodge thy people shall be my people and thy God my God RVths answer vnto Naomi wherein is her request vnto her and a reason expressing her full resolution partly in this verse and partly in the next verse following And Ruth said In this answer following Ruth sheweth most plainely that shee was of a very constant resolution and not a whit moued with the scandall of her sister in lawes departure and leauing of her alone For the well settled soules are not to be remoued from their resolution to good for any lets which Satan and his instruments may cast before them and in their way The wrath of Nebuchadnezzar cannot make the three Children start backe the Plots of Princes against Daniel cannot make his heart to faint neither to neglect to pray vnto his God three times a day Neither foure hundred flatterers nor feare of Achabs wrath can make Michaiah dissemble nor hault in the message of the Lord. A world of wicked ones cannot make a righteous Noah the worse nor corrupt righteous Lot in the midst of Sodom They may vexe him but neuer gaine him to their wickednesse What can afflictions worke vpon Saint Paul Surely nothing they may draw him neerer to God but neuer pull such a one from God Lastly let back-slyders reuolt will Orphaes example moue Ruth will the falling away of some from Christ make the Disciples to leaue him No no they are built on the Rock and not on the sand Therefore we are not to feare their fall they make God their strength and he vpholdeth them so as none can pluck them out of Ioh. 10. 27 28. his hands Intreat me not to leaue thee These words may Trem. Iunius Montan. So in the margent of the new Translation be read two wayes first thus Be not against me and so reading we learne that they are against vs who vse reasons or doe exhort vs to turne backe from well-doing therefore Christ called Peter Satan that is Aduersarie one that was against him when he gaue him counsell to doe otherwise then his Father had appointed and otherwise then according to the end he came for and so should Eue haue thought of the Serpents counsell and Israel of Ieroboams for such with-hold men from pleasing God from the comfort of conscience which is onely gotten by well-doing and from the hope of the blessed reward which is promised to well-doing Let vs then hold such for our Aduersaries and not thinke as the men of the world do who hold all their kind friends which any way pleasure the body though they be Aduersaries to their soules in hindering them in the way to life and saluation by perswading them to pleasures vnlawful to vniust gaine to a false religion idolatrous worship as Popery is But in these harme things because they be blind and see not their harme they therefore thinke not that such be against thē when yet there be no greater Aduersaries then these The second reading is as it is translated Intreat me not to leaue thee And thus taking the words we learne from this godly yong woman that the godly haue a desire not to be hindred in a good course Ruth was going
from Idolaters to the Church of God and was in loue with Naomi whom she would accompany thither and would not be intreated to forsake her no more would Elisha leaue Eliah The godly are like to Ahimaaz who would not be let for running to Dauid for indeed they set their hearts on the Lords wayes and haue a full resolution to doe well by Gods helpe and doe reioyce in the way of well-doing and finding therein comfort like Abrahams seruant will not be stayed but doe hasten home to their Heauenly Country This grace let vs labour for to haue a desire not to be hindred in a good course nor to be withdrawne from good purposes but stand fast in our honest resolutions which if indeed we doe then will we shew it will pray to God to further vs and to remoue all lets that may hinder we will check such as are against Mat. 16. 23. vs we will preuent all hinderances and betimes auoid the occasions which might draw vs backe as did Saint Paul we will withstand the Gal. 1. 15. letts as Paul also did and as Dauid did when he Act. 21. 13. had a mind to encounter Goliah his brethrens contempt of himself the Israelites feare of Goliah the words of Saul nor the Philistims greatnesse nor brags could hinder him he would follow his resolution so should we in all good things Or to turne from following after thee As if shee had said Vse no more words to hinder my honest intendement but goe on that I may follow thee let my sister in law goe to her people and gods too her example moueth me not one whit I will goe with thee to thy people and to thy God I haue tasted by thee of true Religion the power whereof and thy vertues so bind me as I can leaue all countrey kindred friends and old acquaintance to follow thee my mother See here I. How Religion and grace maketh such as be of seuerall nations to loue one another to loue forrainers being religious better then friends kindred and old acquaintance not religious Ruth is in loue with Naomi a Iew and esteemeth not of Orpha her countrey woman for indeed Religion maketh a more sure coniunction in a more blessed kindred then nature hauing God for our Father the Church for our Mother the Saints for our Brethren the Spirit of God for the bond of our vnion which maketh vs to desire to liue and die together Labour for this loue the loue of the brethren before naturall loue of friends not religious for this is a true signe of our eternall saluation and that we 1. Iohn 3. be translated from death to life II. A heart truely in loue with the godly will not easily be remoued to forsake them by the falling away of others as we may see by this example By Ionathans cleauing to Dauid and the Disciples continuing Iohn 6. with Christ though others forsooke him And this is because their loue is well grounded for they know the godly to be in their persons honorable how basely soeuer the slaues of Satan esteeme of them they know them to be Kings and Priests vnto God They discerne of their graces and are in loue with them for the same yea they hauing the same Spirit doe by the force thereof knit themselues to them and doe know Psal 37. 37. that their end is happinesse whatsoeuer their present estate be in this vale of miserie Let vs cleaue then to these though others doe fall away and that we may so doe let vs not take offence at their weakenesses and frailties but consider of their loue with God of their excellent graces and how that holy Spirit of God dwelleth in them that they be such as be Coheires with Christ and shall reigne with him in glory For whither thou goest I will goe and where thou lodgest I will lodge This is the reason of Ruths request to Naomi from her resolution which is not to forsake her company but to goe with her and to lodge with her wheresoeuer shee shall lodge this is her resolution which made her continue with Ruth and not start backe Whence note That the putting on of a strong resolution will make one withstand all oppositions and hinderances which may lie in the way to be lets from well-doing This made Michaiah to doe faithfully the Lords message 2. Kin. 22. This made S. Paul to go on to Ierusalem without daunt of Spirit Acts 20. 24. with 21. 31. for a grounded resolution is such a settling of thy heart as it cannot easily be remoued Let vs therefore put on this resolution in making an onset to goodnesse and in euery good action seeing there may be many hinderances in the way and to doe this that our hearts start not backe wee must make our resolution strong by these things wee must see that the thing wee take in hand be good lawfull then whether lawfull to vs and what calling we haue thereto thirdly to weigh the circumstances of time and place so that it may bee done seasonably and fitly This is prudence which will much commend the deede Fourthly note with our selues the end Gods glory publike good discharge of our duety and beware of sinister respects Lastly forecast all rubbes which may happen in the way for such foresight fore-warneth and hee which is fore-warned is halfe armed and will not repent with an Had I wist neither will be moued with such lets Acts 20. 24. Note againe from hence that Ruth excepteth not against any condition which may befall Naomi but will goe with her and take such part as shee taketh whether the lodging be good or bad whether the place be comfortable or otherwise whither Naomi shall goe Which example telleth vs that such as truly loue the godly both can and will giue themselues to them to accompany them in euery estate not onely in prosperity but in aduersitie as did Moses because they know that God is with them Zach. 8. 23. they account themselues one and are of one heart hauing giuen themselues to the Lord they cannot but giue themselues to his people 2. Cor. 8. 5. And therefore if wee doe loue the godly keepe them company and forsake them not in their aduersity Thy people shall bee my people Shee loueth a good woman her mother in law Naomi and thereby giueth her selfe to the loue of all Gods people for they that loue one godly person for godlinesse sake cannot but affect all the Lords flocke for there is the like reason to all as to one in that respect and the same Spirit that vniteth the heart of one godly person to another vniteth the same to all the rest as being together members of Christs mysticall body This may trie our true loue to euery godly person by our true loue vpon the some ground to all the rest for else that particular loue will not be found to be other then sinister Dauids delight was not in one
due which is the scatterings of Gods mercy towards them And here let the poore honestly take this libertie to gleane but first let them aske leaue of the owner as Ruth did verse 7. then also to acknowledge it a fauour as shee did Thirdly to gather the scattered eares and not to cut off the eares of standing corne nor Deut. 23. 24 25. to steale whole sheaues or out of shockes as many theeuish people doe to the hurt of their owne soules and the hardening of mens hearts against themselues and other poore people more honest then they In whose sight I shall find fauour So she went but as vnacquainted Shee had libertie to gleane by Law yet shee speaketh as one that would gleane with leaue and as shee that had hope to find fauour somewhere though shee knew not of whom to expect it in particular Thus shee goeth as we say at random or at aduenture but God as he had decreed so he directed her by the hand of his prouidence whither shee should goe One thing note here that the godly in vsing lawfull meanes to liue hope to find fauour with one or other for their reliefe this Ruths words here doe shew as much For they trust in God who hath the hearts of men in his hand to encline them as he pleaseth as he did Boaz towards Ruth who also hath promised his helpe to those which vsing Psal 37. 3. lawfull meanes do depend vpon him And therefore in doing our part and vsing the meanes let vs in our wants hope well let vs not doubt but that he will blesse our labours And shee said vnto her Goe my daughter See here how meekely and louingly this good old Naomi answereth no doubt but it reioyced her heart to see her so willing to take paines whom shee perhaps would haue beene loth to haue pressed to such a meane businesse We may note that requests are to be graunted of parents vnto children when they be lawfull and fit As Iob did to his children to feast together Dauid to Amnon his request 2. Sam. 13. to haue Tamar sent to dresse meate for him though yet villanie was in Amnons heart but the request was resonable and therefore yeelded vnto of Dauid so was Absaloms desiring to goe to Hebron as he pretended to pay his vow which he had made vnto God Caleb also graunted his Ios 15. 19. daughter her request and Naomi Ruths here which is to be followed of louing parents but yet withall with deliberate consideration of the reasons vpon which the request is made lest a Dauid be deluded and wickednesse be committed by an outragious Amnon Another thing may bee obserued which is this that a meeke and louing spirit giueth a meeke and a louing answere Naomi saith not Goe as a sturdy speech but Goe my Daughter for shee was not of a sturdy proud and impatient spirit of which a rough and churlish speech is a signe And therfore let vs learne to answere meekely and louingly that we may not be iustly censured for churlish natures proud and impatient good speech is very gracefull to others and procureth loue to our selues as the contrary doth prouoke vnto wrath as we see Nabals answere did vnto Dauid Verse 3. And shee went and came and gleaned in the field after the Reapers and her hap was to light on a part of the field belonging to Boaz who was of the kindred of Elimelech AS Ruth craued leaue and obtained it so she now goeth abroad and by Gods good prouidence lighteth on the field of Boaz. So as here is shewed what shee did abroad shee gleaned then how after the Reapers where it was in Boaz field who is here againe said to bee Elimelechs kinsman that so the prouidence of God might herein more clearely appeare And shee went and came and gleaned in the field Shee craued leaue to goe and when it was graunted her shee accordingly went Honest motions and intendments to well-doing are to bee put into practice else they bee nothing worth Paul had a Act. 14. mind to visite the brethren and so hee did the prodigall sonne had a purpose to returne home and hee returned Moses thought of going out Exo. 2. to visit his brethren and so he did If motions be good it is good to put them in execution and that speedily if cause so require as Ruth doth here and not to mind purpose and will to doe well and yet neuer to doe as they so purpose losing the fruit of good thoughts Againe note from this her bold aduenture and going forth in such perillous times that whom necessity moueth and confidence in God encourageth they doe feare no danger Ruth went abroad among strangers shee was a stranger and a young woman yet trusting in God and being vrged of necessity to vse honest meanes to liue shee feared no perill though in those dayes euery one did what they listed because there was then no King in Israel Of such an Iudg. 18. vndaunted spirit was Ehud in setting vpon Eglon Gideon in destroying Baals altar Eliah in seeing the face of Achab and Michaiab in telling the truth before 2. Kings cōtrary to the word of 400. false prophets For when men haue faith in God when the duty of their calling warranteth them they grow couragious and bold and doe put on a resolution without feare Therefore in our affaires to remoue feare let vs haue an honest calling to that which wee goe about and haue confidence in God who is able and will stand by to helpe vs. After the Reapers Shee followed such as cut vp the standing corne she thrust not her selfe in before or among them as an impudent bold housewife but followed after thē to gather vp the scattered eares which they did leaue and neither this did shee neither without leaue see verse 7. all making to the commendation of the honesty modestie humility and good behauiour of this vertuous young woman that her example might be for others to imitate And her hap was That is though shee went at vnawares making choise of no place but where shee should find fauour yet shee light well by Gods good prouidence which is here to be vnderstood in her good hap which word is spoken according to men when things fall out besides a mans purpose or otherwise than was intended and whereof a man is ignorant before the thing come to passe then it is counted hap Deut. 19. 4. or lucke or as the Heathen vsed to speake fortune It is not vnlawfull to speake according to men Luk. 10. 31. thus It happened It chanced It was my luck so it be we vnderstand thereby that which happeneth beyond our purpose and expectation but yet guided by Gods hand and prouidence and also that Mat. 10. 29 30. Act. 27. 34. wee know and hold no meere chance and fortune as the Heathen haue imagined without the hand of God acknowledged therein as the idolatrous priests and diuiners
Reapers The Lord bee with you Thus Boaz speaketh to them when he commeth into the field this was his manner of saluting Iud. 6. 12. them and likewise of their resaluting him againe so that the forme of saluting is not one and the same as wee may see in Psal 129. 8. Mat. 26. 49. Iosh 20. 26. Now salutations are not onely words of courteous and ciuill behauiour but prayers made vnto God one for another and therefore wee may hence learne I. That it is a commendable thing for one to salute another when they meete This our God and Ioh. 20. 26. Iud. 6. 12. Luk. 1. 28. Sauiour did this Angels haue done and this we see good men haue done It is among men ciuility and courtesie especially of the superiour to the inferiour as here it also procureth loue as wee may see in Absaloms courteous saluting the people by which hee stole away their hearts after him but this was the abuse of this commendable practice wee must beware of hypocrisie Mat. 26. 49. 2. Sam. 20. 10. therein we must not salute like Iudas not like Ioab with faire words and foule hearts and hands neither must any neglect this of pride and contempt of others as too many now doe If this be cōmendable then surely the Anabaptists do erre who hold it vnlawfull to salute such as they meet obeicting certaine places of Scripture as 2. King 4. 29. where the Prophet commandeth his seruant not to salute or resalute any that hee met But this place is to be vnderstood onely to expresse the haste he should make as the commandement to gird vp his loynes doth shew It doth not simply forbid to salute any at all other occasions or times Another place is in Luke 10. 4. where our Sauiour Christ forbiddeth his Apostles to salute any man by the way Neither is here forbidden to salute any for in verse 5. hee teacheth them to salute others But this speech was to shew that they should make speede in that whereabout they were sent and to auoid the least hinderance that might stay them from performance of their duty for by saluting one another sometimes occasions are taken of staying which here he seemeth to haue relation vnto and not that hee would haue them neglect common and commendable courtesies The third place is 2. Iohn verse 10. where hee forbids to bid God speede to some which is to be vnderstood of not allowing of such as were Heretickes and false teachers as farre forth as they were such and therein not to wish them prosperity which is nothing to ordinary salutations II. That Masters are to pray that God may be with their household family and workemen So doth Boaz here pray and there is good reason for it for if God be with them they shall prosper as did Iacob and Ioseph in their seruices and Abrahams seruant in his businesse It is hee that giueth them strength to labour and without his blessing Psalm 127. 2. Deut. 8. 18. nothing can goe forward for hee giueth power to get wealth And therefore let Masters remember this duty to God for their family and seruants And they answered him The Lord blesse thee Thus they religiously salute him againe So as they which doe salute are to be re-saluted The Scripture teacheth humanity and commendeth the same to vs in godly mens practice as here in saluting one another so in comely gesture in reuerencing our betters as Abigail did Dauid and Ioseph Iacob Indeed the Scripture besides other Gen. 48. 12. things is a schoole of good manners and therefore checketh such as be vnciuill in their carriage and behauiour when ciuility and good manners are a grace to a Christian profession Againe note that seruants are to pray for a blessing vpon their Masters It is a rare grace to play the part of an Abrahams seruant But thus to doe argueth Gen. 24. true loue in a Seruant and if a Master be blessed he is the better inabled to doe for a good seruant But where are such seruants now to bee found Verse 5. Then said Boaz vnto his seruant that was set ouer the Reapers Whose Damosell is this THis is an enquiry after the young woman Wherein is to be obserued who maketh the demand of whom hee enquireth and concerning whom the demand was made Then said Boaz. Hee no sooner came into the field and had saluted his Reapers but his eye was vpon Ruth of her hee tooke speciall notice and demanded who shee was and to whom shee did belong Which sheweth a guiding power of God herein and also that afore this time hee had not seene her Old Naomi had not sent her it may seeme to his house nor abroad to bee gazed vpon and yet was she famous for her vertues Chap. 3. 11. which will spread themselues abroad well enough though the party in person be knowne to few Vnto his seruant that was set ouer the reapers Boaz had placed one as Ouerseer to the rest of this man doth he demand the question Hence note That it is a point of wisedome in great families to appoint an Ouerseer ouer the rest in the Masters absence Thus Abraham had Eleazar his Steward so had Ahab his Obadiah and here Boaz the Bailiffe of his husbandrie for Masters cannot alway be with their seruants and therefore it is necessary to haue such a one to set euery one to their taske to see what is done to be done with diligence and also well and orderly and to preuent falsehood and deceit as well as they can and further to acquaint their Master with his affaires with the paines and labour of such as be diligent contrarily to giue notice of such as be not for his seruice that so the one sort may be rewarded as they deserue and the other put off after their wages be paid them for the hyre must not be kept backe which a good Steward must haue care of for his Masters credit and his owne discharge But yet here let masters in setting one ouer the rest make a good choise and see that the man be First wise and skilfull in that he vndertaketh Secondly one diligent and painefull in his owne person Thirdly a man fearing God as was Abrahams seruant and Ahabs Steward For such a one will be honest towards his Master carefull to make others religious and so procure a blessing to the whole house Such an one may be trusted as Potiphar did Ioseph and to such an one authoritie may be committed to command others and to order matters among seruants but yet euer so as that he be ready to giue an account of his stewardship Now also hence we may inferre that if one may be set ouer another in a familie then also in a Cōmon-wealth for without order of superiority 1. Chro. 27. and inferiority no Common-wealth can stand which being true ouerthroweth the Anabaptisticall Anarchie Moreouer in that the Ouerseer is asked concerning this damosell
therefore let vs not be guiltie of a sinne so hatefull to God and man II. We learne that it is a great fauour and grace for a rich Inhabitant to take knowledge of one poore a stranger too This Ruth in her words here confesseth and admireth For indeed nothing but goodnesse in a man maketh him kind to strangers especially poore ones it is not nature nor worldly reason And therefore when strangers find fauour where they come let them acknowledge it a great kindnesse and a mercy of God and a worke of his grace III. That a godly man as Boaz will be good vnto the godly poore though a stranger And so should wee as the Apostle commendeth it to vs and our Sauiour in the Heb. 13. 2. Parable of the Samaritane And we must consider that we may come into strange places our selues and need fauour remembring moreouer this that if such strangers be Christians they be our brethren and sisters in Christ for in him there Col. 3. 11. Gal. 3. 28. is neither Iew nor Greeke but we are all one Which condemneth the ill disposition of such as cannot abide that strangers should come among them and that not such as Ruth of another nation but such as be borne in the same kingdome yea in the same countrey if they feare any charge to come to them thereby Oh how would they take on in our vncharitable dayes if a poore Naomi should after many yeeres returne to the place of her former abode and bring a poore woman with her to charge the parish Well good Boaz did not so neither the Inhabitants of Bethlehem IV. Note how shamefastnesse wisedome and humilitie are excellent ornaments of praise in a woman as they are here in Ruth shee cast downe her eyes not looking impudently vpon him shee bowed to the ground and shewed humilitie and her words were effectuall and few and therein was her wisedome These three shamefast countenance humble gesture and fewnesse of words doe grace a woman highly and doe winne her honour though neuer so poore And therefore let women labour for them more then for a faire face gay clothes and a great portion these make them saleable with wantons and worldlings but the other with the wise and vertuous This reproueth such as be of a proud and hawtie carriage Esai 3. 18. which are costly Dames commanding Mistresses but hardly obedient wiues such also as be great talkers reproued by the Apostle these be 1. Tim. 5. 13. shrewd Dames often they breed contention abroad some disquietnesse at home for want of the gouernemēt of the tongue such women as be bold without blushing impudent Dames which will not couer their faces with Rebecca for modestie sake but will goe naked so farre as modestie cryeth shame vpon But they which haue to sell thinke they may be allowed to set open their shop-windowes But chaste mindes seeing the deformity thereof will frame themselues to a more decent and modest behauiour such as would hold the name of the vertuous will not so much labour in the outward shew neither goe after the fashion of vaine persons Chaste Penelope a Heathen will stand couered before her Suters And will Christian women shew themselues so naked as some doe to the view of all O impudencie O immodest shew of lightnesse and vanitie Verse 11. And Boaz answered and said vnto her It hath fully beene shewed me all that thou hast done vnto thy mother in law since the death of thine husband and how thou hast left thy father and thy mother and the land of thy natiuity and art come vnto a people which thou knewest not heretofore BOaz his reply vnto Ruth giuing her the reasons of his kindnesse towards her a stranger which was by relation made to him before this of her vertues shewed in her loue to her mother in law and in her grace and godlinesse leauing her own country to come and dwell amongst Gods people though vnknowne to her aforetime And Boaz answered and said vnto her It hath fully beene shewed mee all that thou hast done A good report and that to the full was spred abroad of Ruth of which Boaz had taken notice and for which he was so kind to her as hee here acknowledgeth Whence note I. That vertue shall not want Trumpeters to sound out her praises to the full Psal 37. 6. Ruth was made renowned among all the people Ioseph at length throughout all the land of Egypt which is Gods mercy for encouragement to vertue and this will those doe which loue vertue in others Therefore let such as would be renowned striue to be vertuous It is the worthiest matter of praise and commendation It procureth loue and that true loue of such as neuer see vs as did Salomons fame and so Christs It causeth an honorable remembrance Viuit post funera virtus Bias Omnia mea mecum porto after death It is such goods as cannot bee lost but beauty may with sicknesse and age bee defaced strength also may decay So Haman may lose his honour and Iob may be dispossessed of all his riches in a moment but vertue abideth for euer Lastly this is pleasing to God to all good men yea and makes the Angels to attend vpon vs as the Lord hath put the charge vpon them And yet the praise hereof is least respected but men seeke praises which be after mans wisdome earthly and sensuall as Absaloms for beauty Hamans for fauour with a King Achitophels for worldly policy others for riches and authority ouer their brethren which yet they are no lasting Pro. 4. 18. praises soone lost and neuer afford true loue in the hearts of men as vertue doth which may minister comfort to such as bee vertuous who deserue true praises they shall not want them they shall not neede to bragge as the proud hypocriticall Pharise of their well-doing Grant that many now will not giue them their due some of pride other through enuie and a third sort of ill will cannot speake well yet when they be dead euen such as did dispraise them will then praise them but howsoeuer they shall at the last Day receiue praises of Iesus Christ before the Angels all the world and be euerlastingly rewarded for the same II. That well-doing procureth fauour to the poore though strangers at the hands of the vertuous for this was the cause of Boaz loue to Ruth as here he acknowledgeth and this is true godlinesse to loue others for their goodnes Would you poore find fauour Labour to be vertuous for God will procure the liking of others and moue them to doe you good as God did Boaz heart towards Ruth This is the way to doe you good and not to liue idlely levvdly and by flatterie and talebearing to think to prosper vvhich is the trade of too many poore ones With some for a vvhile they may find fauour but in the meane space they procure hatred of some others
vnderstand that there be degrees hereof as to beleeue there is a God against all the Atheists which deny this principle in nature II. That that which we beleeue to be God be the true God euen God by nature and none other and that he is not many but one God onely against all Idolaters and worshippers of false gods III. That hee be such a one as hee reuealeth himselfe in his Word and so conceiued of and no otherwise a Spirit True Iust Mercifull Almighty and so forth against all carnall conceits and fleshly apprehensions of God as is in the ignorant multitude the blind Papists our Aduersaries IV. That we haue sure confidence in him wholy relying vpon him and commending our selues so to his protection as vnto a safe place where we thinke to be sure and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recepit se in locum vbi sit tectus ab iniuria word in the originall is here vsed The knowledge hereof should make vs to examine our faith whether we thus trust in him and haue the sauing faith which maketh not ashamed Such a faith is First without hypocrisie being faith 1. Tim. 1. 5. Gal. 3. 14. Rom. 5. 1. Heb. 4. Ephe. 3. 12. vnfained Secondly It is accompanied with the Spirit of God Thirdly Where it is there is inward peace of conscience and freedome to draw nigh to God with boldnesse Fourthly It sheweth Act. 15. 9. 1. Tim. 1. 5. Gal. 5. 6. Iam. 2. 7. it selfe in a godly conuersation for the heart is purged and pure and a good conscience is ioyned with it it worketh also by loue and sheweth it selfe by workes and so causeth obedience to the good pleasure and will of God as we may see in Noah building the Arke and in Abraham offering Heb. 11. Act. 13. 48. 4. 32. vp Isaac Fifthly and lastly it maketh vs to reioyce in the meanes of saluation and to bee of one heart and soule with the Beleeuers and such as wee perceiue to feare God By all which our faith may be examined and by these may we know how little there is in men in these dayes where and when there is such hypocrisie so little true loue of the Word or of them that loue it and so much wickednesse and lewdnesse they make open proclamation that this grace of true sauing faith was neuer grafted in their hearts Verse 13. Then she said Let me find fauour in thy sight my Lord for thou hast comforted mee and for that thou hast spoken friendly vnto thine hand-maid though I be not like vnto one of thine hand-maidens RVTHS speech vnto Boaz acknowledging his fauour with great humility shewing what it wrought in her and the reason also thereof with a debasing of her selfe as inferior to his seruants Then shee said Let me find fauour in thy sight These words may be read two wayes either thus as here and then they shew Ruths desire of the countenance of his fauour For the poore doe not 1. Sam. 1. 18. 2. Sam. 16. 4. onely desire to get the rich mans good will but would gladly haue it continued And a thankefull mind seeketh the continuance of vndeserued fauours and not Hanuns part 2. Sam. 10. Or the words may be read thus I doe find fauour in thy sight And it is then as if shee had said It is enough that I a poore stranger find this fauour in thine eyes so are the words to be taken Gen. 33. 15. and so in 2. Sam. 16. 4. Shee did not expect so much at his hands and therefore knowing her selfe to haue deserued nothing at his hands shee rests very thankefull for this so great a kindnesse For where nothing is deserued and nothing owing there to finde speciall fauour deserueth great thankes Which heere shee acknowledgeth and in the like case so must we The choise of the reading I leaue to mens will either may stand and the Learned in the tongue vse either and our last Translation in the margent leaueth it free The thing shee either asketh or acknowledgeth is fauour or mercy compassion and good will all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misericordia compassio beneuolentia gratia fauor c. which the word signifieth in his eyes By which word shee confesseth all his kindnesses in word and deed shewed to her to be of his meere goodnesse and good will and so should workes of mercy come from the rich to the poore the eye of the rich looking vpon the poore should worke compassion in the heart then doe such find fauour in their eyes when they are beheld and looked vpon with respect to do them good This fauour in the eyes is not in euery rich man when he beholdeth the needy it must be a good Boaz that hath such eyes for a Nabal wants them My Lord. A title of reuerence shee giueth him The word signifieth such a one as beareth vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the familie or Common-wealth as a Pillar thus the name Lord importeth I wish this title to be remembred of the great Ones that they may shew themselues Pillars and vpholders of the Common-wealth and of their houses and not destroyers of them The thing I note is this It is lawfull to giue honorable titles vnto men as befitteth their place So did Aaron to Moses Hannah to Num. 12. 11. 1. Sam. 2. 1. King 18. 7. 2. King 8. 12. Gen. 23. 6. Samuel Obadiah to Eliah and Hazael to Elisha and so did the Hittites to Abraham so as both such as were in and such as were out of the Church vsed such tearmes of reuerence and therefore may they be vsed as Saint Luke did and Luk. 1. 3. Act. 26. 25. also Saint Paul herein taking heed of vniust titles of base flattery the excesse in giuing euen iust titles Note againe another thing that the more humble men of good place wealth shew themselues to be the more honour they get as we see here Shee did him reuerence before verse 10. in a most humble gesture when shee saw his worldly kindnesse but now perceiuing the ground to be the loue of her vertues and so himselfe to be a louer of vertue shee calleth him Lord encreasing in her honouring of him as shee tooke knowledge of his worthinesse the more for his loue of vertue and godlinesse then for the outward and worldly kindnesse Here is wisedome and an excellent example teaching how to honour men truely how farre and especially for what This instructeth men to carry themselues lowly which are of place and to expresse their loue of vertue it shall not make them be lesse but more esteemed by much of those that be godly and wise else were they reprouable Ionathans humility and goodnesse lost 1. Sam. 20. 41. him no reuerence with Dauid They be counted clownishly base or foolishly proud or ill-manered which will giue lesse honour to a man for his vertues and humility when as he is to be esteemed for
shee had stolne this corne nor that shee had gone a begging to get it or this other food for shee asketh where shee had gleaned and wrought not where shee had stolne and begged For loue is not suspicious it thinketh 1. Cor. 13. 5. no ill Naomi was perswaded that some had bestowed this fauour vpon Ruth gleaning and working in the field This grace of charitie must wee labour for euen in thinking not amisse of others in getting goods though much in a small time so there be not apparent tokens of the ill meanes vsed in getting the same for God can suddainly enrich a man as he did Abraham and Lot so Iacob in the seruice of Laban For the blessing Prou. 10. 22. of the Lord maketh rich Yet if the man be wicked and hastily is made rich except an apparent cause be seene and the meanes also he may be suspected for of such Salomon speaketh in the Prouerbs that they shall not be innocent and Pro. 28. 20. and 20. 21. goods so gotten shall not bee blessed in the end Some frō hence teach because Naomi asketh Ruth where she had gleaned and wrought that day that Parents are to take an account of their children how they spend their time where they haue beene and with whom Indeed this will make children to take more heed to their wayes it will discouer to parents their nature and conditions the better and it may preuent many euils through feare to be called to an account for the same As on the contrary this neglect in parents giues children the reine and so they take libertie to sinne presuming of parents indulgencie as did Adoniah to 1. King 1. 6. whom Dauid neuer said Why hast thou done so Which made him proud and presumptuous to his owne destruction Blessed be he that did take knowledge of thee to wit to shew thee this mercy and kindnesse for hee taketh knowledge of another who considereth so of him as his estate and condition requireth and thereafter doth him good as Boaz did to Ruth when he knew what shee was as is before noted out of verses 8. and 9. For which here Naomi is thankefull before shee knew the name of the man and here heartily prayeth for him Hence teaching that benefits receiued prouoke the godly to be thankefull though they know not the parties and also to pray for them as Naomi doth here Which serues to encourage men to doe good to the godly though their persons be not knowne they shall not lose with them the fruit of their well-doing for such will be thankefull and will pray for them that God may blesse them And this teacheth such as receiue fauours to shew themselues thankefull to them which bestow them Now thankefulnesse appeareth First in acknowledging of benefits receiued the contrary is ingratitude and a note of pride withall Secondly in praying for them as Naomi doth here and Saint Paul for his friends Thirdly in 2. Tim. 1. 16. requiting the kindnesses as we shall be able and 1. King 2. 7. Ios 6. 23. 2. King 4. 13. Ester 6. 3. occasion offered as Dauid to Barzillai the Spies to Rahab Elisha to the Shunamite and the great Emperour Assuerus to poore Mordecai Which is a reproofe to the ingratefull such as will not acknowledge a benefit or lessen it when they confesse it they that neuer care to requite it though it be in their power so to doe it yea and need on the other side require it Lastly such as doe requite euill for good Here we may farther note that a good heart reioyceth in the well-fare of another For Naomi blesseth God for Boaz taking knowledge of Ruth for doing this kindnes vnto her so doe the Macedonians for the Corinthians kindnesse vnto the Saints at Ierusalem For such haue louing hearts are void of enuie therefore can they reioyce and blesse God yea and pray for a blessing vpon those which doe good vnto others which grace we must striue for And she shewed her mother in law with whom she had wrought and said The mans name with whom I wrought to day is Boaz. As Naomi did demand of her where and with whom shee had beene so Ruth answereth plainely telling her that the mans name in whose field she gleaned that day was Boaz by which Naomi perceiued the good hand of Gods prouidence conducting her into the kinsmans field whose fauour made her afterwards to counsell Ruth to goe into the threshing floore to Boaz as it followeth in the next chapter Ruth calleth gleaning working as Naomi did before for the diligent hand worketh euen in that which otherwise may seeme to require no great labour Shee saith shee wrought with him not that he laboured with her neither that shee did worke for him as the Phrase in our speech doth intimate but her meaning is that shee wrought in his field with his leaue good liking In telling his name to her mother in law it seemeth she learned it in the field no doubt she did aske after it that so shee might speake of his goodnesse vnto her mother in law when she came home And we must know that it is our duety to take speciall notice of such as doe vs good to know them by name that so they may be acknowledged as occasion shall be to meet with them that they may in particular pray for them and to giue them their due praises to others For either to neglect to know them or easily to forget our Benefactors is a fault Verse 20. And Naomi said vnto her daughter in law Blessed be he of the Lord who hath not left off his kindnesse to the liuing to the dead And Naomi said vnto her The man is neere of kinne vnto vs one of our next kinsmen THis is Naomi her speech againe vnto Ruth wherein shee first earnestly prayeth for Boaz with the reason why shee was so moued thereto and then sheweth her what he was to them euen a very neere kinsman And Naomi said vnto her daughter in law c. When shee heard who it was and calling to remembrance what hee was to them and what mercy he had formerly shewed vnto her husband and children shee breaketh forth into prayer for him Whence we may learne that new kindnesses added to the old doe the more inflame the affections to loue and hearty well-wishing as may appeare heere by Naomi For new fauours call the old to remembrance and testifieth the continuance of loue This is an encouragement to such as haue beene kind still to continue so to the thankefull the latter fauors shall keep vp the affectiō of loue and be the remembrancer of what is past and to bind the parties the more vnto them Now if this be so with men how should we be inflamed in loue towards our good God and Father who daily reneweth his blessings vpon vs Ought we not to increase in loue according to his mercies But oh vngratefull man What stupiditie possesseth
husbands louing wise in instructing them and giuing them honour as the weaker vessels Note farther how this worthy woman doth humble and debase her selfe for the Godly think lowly and meanely of themselues 1. Sam. 24. 14. as did Abigail also Dauid that worthy Centurion who said That hee was not worthy that Christ should come vnder his roofe Abraham likewise did call himselfe dust and ashes Gen. 18. Saint Paul did greatly humble and vilifie himselfe 1. Tim. ◠13. 1. Cor. 15. 9. for the godly are not selfe-louing they see and know what they be by nature they are not like the Angel of the Church of Laodicea which thought highly of himselfe and that he wanted Reuel 3. nothing when yet he was poore and blind and naked and miserable They know if they haue any thing that the same is from God that the more they haue whether gifts of body or mind or of the world or the graces of the soule spirituall and heauenly the more they be indebted and the more they are to answer for These things considered make them lowly in their owne eies and to behaue themselues so vnto others as all that feare God ought to doe and should goe one before another in giuing of honour and not in taking it as the world now doth Spread therefore thy skirt ouer thine handmaid In this phrase of speech shee modestly claimeth marriage of him for some do write that it was a custom when they were contracted that the man did throw ouer the woman the lap or wing of his garment in token that he took her into his protection The word is taken from Fowles which couer vnder their wings their yong from danger By which husbands are to learne that they either are or should be a protection to their wiues for the woman Gen. 20. 16. bestoweth her selfe vpon the man forsaking for his loue father and mother to bee vnder his couert as his wife she is then as himselfe and he is to loue her as being become one flesh and as the head he is to care for her aswell as to rule and gouerne her And therefore let husbands shew themselues to be such this shal they do if they doe giue their wiues countenance and do grace them with all their credit if they vpon all iust occasions stand for them defend their persons honestie and credit against others if they loue cherish and nourish them as their owne bodies affoording them all honest contentment then are they good protectors And if husbands be the wiues protection and that they looke to haue them so let them depend vpon their husbands let them keepe close to them and by a louing obedience procure protection thus from them from which some husbands are so farre as some wish them dead and so in heart are murtherers some expose them to all miserie by their vnthriftinesse some runne from them and leaue them to the wide world some offer them or at least bawd-like are willing to haue them giue their bodies vnto the lusts of others that they may liue thereby others there bee which murther them to bee rid of them All these are false and faithlesse husbands breaking promise to their wiues made to them before God and his Church cursed caitifes running headlong to destruction without honesty loue or naturall kindnesse to their owne posteritie For thou art a neere kinsman Here is the reason of her request grounded vpon Gods Law as Deut. 25. she had learned by her mother in law This is her onely reason which she vseth to Boaz for that he was a good and a godly man with whom the strongest argument to preuaile is the Word of God for the Word hath authoritie in godly mens hearts it bindeth their consciences and forceth them to yeeld it commandeth them more then all other reasons besides And therefore in hauing to doe with such gather arguments soundly from the Word of God for these will worke vpon good mens hearts and in vsing such reasons aright the Lord and not man may bee said to speake vnto them which course though worldlings mocke at yet such as feare the Lord will weigh and consider of for that they doe desire to square and frame their whole life after the Word and Law of God Verse 10. And hee said Blessed be thou of the Lord my daughter for thou hast shewed more kindnesse in the latter end then at the beginning in as much as thou followest not young men whether poore or rich Boaz his reply vnto Ruth when hee knew who shee was wherein hee blesseth her commendeth her and giueth the reason of such his commendation of her And hee said His answer is full of kindnesse and loue neither doth he reproue her any thing at all though hee iustly might for her thus comming in this manner but Boaz being a good man considered rather the lawfulnesse of the matter which she came for then of the manner of seeking it then also her ground and the reason mouing her to come to him which was the Law of God Thirdly the estimation of her person being held a vertuous woman generally of all And lastly his fulnesse of charitie which taketh things in the best part and is not easily offended made him not to reproue her For a good mā full of mercy and loue doth not lightly condemne the vertuous for some shewes of euill for missing in the manner where the matter intended is good For here the matter was lawfull the ground and inducement iust the person honest and generally well spoken of and her intendement not ill When these things concurre we are not to take exceptions against the manner or failing in some light circumstance Herein let vs imitate good and godly Boaz and let vs not bee like such rigide Censurors as those bee which condemne the best things if they bee not euery way as they ought Those also which make a small fault a great offence reiecting the whole matter for the manner the person for a little mistake Oh how would a proud and churlish Nabal haue taken vp this poore woman a widdow and a stranger if shee had come to him for marriage especially if shee had mistaken him as Ruth here did Boaz in some sort What shame what impudency would he haue laid vpon her so haue reiected her And those likewise which take things indifferent in ill part as Hanun the King of the 2. Sam. 10. Ammonites did Dauids Ambassadors which is greatly against charity an argumēt of an enuious 1. Cor. 13. malicious and proud nature as may be seene in Dauids brethren against him misinterpreting 1. Sam. 17. 17 18 28. his comming being sent by his Father to them Blessed bee thou of the Lord. These words shew how well hee tooke her comming and request made touching marriage hee scorneth her not hee putteth her not off but accepts her as appeareth afterwards and euen in these words when hee saith to so
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
hope of fauour when he thinkes his friend downe the wind and another like to arise such false and faithlesse hearts may now be found more than enow who also will expose their friend into any danger or losse so they may get or saue thereby Let men therefore learne soundly to try before they too hastily trust the pretended rather then truely intended loue in these dayes for now is falsehood in friendship for that commonly euery man loueth another for himselfe onely as experience sheweth for otherwise true friends will be as Ionathan who valued nothing of a Kingdome for his friend Dauids sake they will be like Hushai in aduising for Dauids welfare as Barzillai in relieuing him in distresse and in shewing him kindnesse when most were against him as Abishai in exposing himselfe into imminent danger for his safetie What friends can be found like the Heathen Mariners to Ionah who in a tempest stroue with all their powers to saue him with danger of all their liues or like the Nurse of Mauricius the Emperours child who offered her owne to be slaine by that bloudie Phocas to preserue her foster childs life the sonne of the Emperour Rare examples worthy imitation but not to be paralelled in these dayes But to returne to Boaz it may be asked Why he would suffer her to be within alone in the floore all night I answer his care of her safetie for hee would rather admit of an inconuenience to himselfe then the danger of a mischiefe to her knowing the wickednesse of the times then Againe it may be he felt in himselfe strength by Gods grace and also a resolution to withstand the temptation because he was a man of yeeres though yet some old are wanton enough because he was a iust man as it is said of Mat. 1. Ioseph the husband of Mary and would preserue right to his neighbour And thirdly for that he had an honest and true intent to marry her if so hee might and therefore hee would not offer her dishonesty though many of vnbridled affections make such oportunities ready motiues to themselues of abasing themselues one with another because forsooth they mind to marry Of which euill in this Booke elsewhere I haue spoken See Verse 14. And it shall be in the morning So Boaz though hee deferred it yet it was but a very little while hee would not long as Naomi saith after delay Verse 18. the matter for a wise man will not bee ouer-hastie yet will hee not neglect but hasten the businesse which hee taketh in hand For the one is the property of Prou. 14. 15. a foole but the other of a man of vnderstanding if so be the matter doe require haste for there be two extremes in businesses to be auoided the one is too great haste where need is not and this is rashnesse punished in good Iosias and in 2. Chro. 35. 22. Numb 14. 40. the heady Israelites the other is too great remisnesse and slackenesse when the matter requireth haste which was Amasa his fault And therefore 2. Sam. 20. 5. the matter is to be considered of and thereby wee may iudge when to make haste and when to take more time and deliberation for that is not rashly attempted which is first vndertaken with good aduice though with speed executed Secondly done seasonably as the circumstances of the time place and persons require Thirdly whē it is done by our calling warrantably When a man faileth in these though hee take time enough hee is but a rash Aduenturer That if hee will performe to thee the part of a kinsman That is if hee will marry thee and raise vp the name of the dead for he is before me by right to take or refuse thee so as if he will haue thee thou canst not refuse him then take him and so an end hereof betweene vs. Though it appeareth many wayes that Boaz had an earnest affection to Ruth yet would hee not wrong the kinsman if hee would haue her for a good and a iust man euen in what hee desires will not wrong another because the Law of righteousnes bindeth Ier. 22. 3. him to iust dealing of which hee maketh conscience So requireth the Law of loue which possesseth his heart which is to loue another as himselfe Matth. 22. 37. Mat. 7. 12. and to doe as he would be done vnto And thus should euery man learne to doe and not to withhold any good from the owner thereof and Prou. 3. 27. to whom it is due In this kind owe nothing to any man neither wrong any for God is an Auenger 1. Thes 4. 6. of all such things Here then come iustly to be reproued such as make no conscience of wronging others of which sort are all these First Theeues and Robbers against which the Prophet and Apostle Zach. 5. 1. Cor. 6. 10. speaketh 2. Partakers with such by counsell command consent prouoking flattery concealing receyuing defending or if it be in our power by not punishing such for such be wicked Psal 50. 18. persons such do hate their owne soules Thirdly fraudulēt persons of which there be these first 1. Thes 4. 6. Leuit. 19. 13. 25. 27. such as pretend law to doe wrong as the Iudge in giuing wrong sentence for by-respects who by the Prophet are called theeues So Lawyers in Esai 1. 23. craftie pleading to ouerthrow iustice and innocencie the Sheriffes in panelling partiall Iuries to pleasure men and all such as be false witnesses or procure their vniust cause to passe by giuing bribes To these may be added deceitfull buyers Prou. 20. 14. Deut. 25. 13 16. sellers in praising or dispraising ouermuch for aduantage in counterfeit wares in false weights and measures So likewise those Villaines counterfeit Bankrupts damnable Theeues Cony-Catchers cheating Gamesters and Gnathonicall Knaues who soothe flatter to gaine by others simplicity and folly Fourthly and lastly such as withhold goods from the owners and will not Leuit. 6. 1. make restitution as in conscience they are bound for so God commandeth and promiseth Ezech. 18. 7 12. mercy to them that restore and threatneth the punishment for not restoring It is a Rule of equitie and iustice that requireth it which is to giue euery one his owne and the Law of nature to doe as wee would be done vnto Yea we haue the practice of the godly to moue vs the sonnes of Iacob Zacheus and Samuel offer it If they had Gen. 43. 21. Luke 19. 8. 1. Sam. 12. 3. St. Aug. in Epi. ad Mac. Danaeus in Eth. lib. 2. cap. 15. Perkins in the pract of Rep. Prou. 3. 28. Mat. 5. 23. Leuit. 6. 5. Ioseph antiq lib. 4. cap. 8. done wrong to any Lastly this is the iudgement of the godly Learned that restitution should be made affirming the sinne not to be remitted except the thing taken away be restored and also that Repentance is not sound
such an one had faire Rebecca Gen. 24. 65. whose modestie may condemne the wanton going of our women who yet come short of Rebecca for beauty I wish also they were not more short of her for honesty The Arabian women yea so the heathen Romane women went couered as doe now the women in Spaine not halfe naked as many harlotries doe now in England to the shame of Religion and disgrace of the Gospell hauing both heathen and Papists to condemne them But what care such for the Gospell which want grace or for Religion which are of none at all and neuer yet had their consciences bound to the obedience thereof but liue as Libertines doing what they list walking after the lust of their owne hearts And when shee held it This implieth some stay till shee had folded it to receiue his kindnesse for he that mindeth truely to doe the poore good can bee content to stay till they can bee ready to receiue it Boaz was not like such as seeme to be willing to giue the poore a penny and yet will be gone before hee can open his purse to change the niggards siluer so they blame his not readinesse to receiue what they onely pretended but neuer from heart intended so lewdly deluding the poore Boaz had shewed her great kindnesse before which shee receiued and now hee offers her this mercy againe which shee refuseth not For it is no vnmannerlinesse nor disgrace to take kindnesse offred of friends though the parties before haue beene chargeable and haue often receiued of their bountie so long as the one sort be able and voluntarily doe giue and the other bee poore and not importunate yet standing in need to receiue for pouerty is a heauie burthen and may iustly make excuse for them And therefore such are not to bee blamed which do not refuse the often offred bounties of friends but indeed such as need not and will bee chargeable to frank-hearted friends such are basely couetous and deserue reproofe rather then to haue their desire Hee measured six measures of Barley Boaz had giuen much before by his seruants now by his owne hand yet not at randome taking out of the heape hee knew not what but he measured that to her which hee gaue her Whence note from his person still giuing vnto Ruth and in her to Naomi that a liberall and mercifull heart is not weary of well-doing Cornelius a good and deuout man gaue daily much almes vnto the poore for his soule delighteth in mercy and workes of charity and desiring to bee rich in good workes as 1. Tim. 6. the Apostle exhorteth These examples let vs imitate and follow wee must not bee wearie of 2. Thes 3. 13. Gal. 6. 9 10. Iam. 2. wel-doing and if we haue faith we will shew forth good workes if it bee liuely and not dead faith They are therefore reproueable who bee wearie of well-doing they would giue once but not often neither at any time much and yet wee beg bread at Gods hands daily and repine if wee haue it not and not onely for the present but for the time to come It is noted of Titus Sueton. Tit. Vespasian that hee thought he had lost that day in which he had not performed some office of beneficence Few Christians think as this Heathen thought for then would our great men giue more and spend lesse vainely that the poore might fare the better Another sort are heere faultie who continue to giue now and then but are loth to encrease their liberality as God encreaseth Deut. 8. 18. Osâ—a 2. 8. his bounty in mercy towards them for if they grow rich it is hee that giueth them power to get riches The third sort are such as turne their loue wholely to themselues and thinke all little enough for themselues and that through base couetousnesse being neuer satisfied so as they liue of vsurie and oppression getting from others what they can or through an aspyring spirit getting goods to grow great in the world or else of a vaine vnthriftie humour of spending can spare nothing to giue to the poore because his consuming guests which euer lodge with him whoredome drunkennesse pride and loue of play doe keepe him still so bare of money Another lesson may we learne hence froÌ„ Boaz his manner of giuing by measure and not hand ouer head as wee say without discretion that Liberality is not lauish of Gods blessings giuing in iudgemeÌ„t and not without consideration for euery vertue either is or should be guided with prudence This discretion in Boaz is commendable and they that will consider what they giue before they giue in so doing are not to be reproued And laid it on her See how a willing Giuer doth not onely bestow a benefit but helpeth the party if need be to receiue the same so doth Boaz here and so doth also our gracious God in giuing his blessings to vs. If wee then bee willing to doe a good turne and to bestow a fauour vpon any let vs not bee wanting in any needfull thing to further our owne liberalitie towards them for this will shew that what wee giue wee giue with all our hearts vnto them And she went into the citie Our last Translation is shee went but it should be hee as the Hebrew word will make good and the testimony of the Learned in that tongue both went into the citie Junius Drusius Lauater shee to her mother as the next words in the Story do shew which by reason of the continuation and series of the narration maketh it seeme most likely that shee went into the city as it is commonly translated and he likewise went into the city to dispatch the businesse and to do what hee had promised to Ruth as it is cleare in the next Chapter By thus reading it and by considering how Boaz before could lye downe by the corne but now out of his affection to marry with Ruth can leaue all to finish that businesse wee may learne that loue is impatient of delay and maketh a man to lay aside other cares to enioy his beloued Concerning the force of this affection see it in Samson to the maiden of Timnah in Iacob to Rachel Iud. 14. 2 3. Gen. 29. 20 30. and 34. 3. 8 12 19. and in Sichem to Dinah for loue winneth the whole man and captiuateth his thoughts to the partie beloued as may also be seen in Samsons Iud. 16. 4 16. 2. Sam. 13. 2 4. inordinate loue to Delilah and in Amnon to Tamar Seeing this affection is so strong let vs labour to bridle it that it rule not ouer vs for the world or the flesh and for this end let vs set it vpon better things worthy our loue to the vtmost euen on spirituall and heauenly things vpon Col. 3. 1. Cant. 1. 2 3 7 and 2. 14. Psal 119. Heb. 11. 2. Tim. 4. 8. Christ as the Spouse in the Canticles did and Saint
day NAomi her last words to Ruth noted in this Story being an exhortation in which is to bee obserued to what how long and the reason why Then said shee Sit still my daughter Naomi hauing heard and seene such testimony of Boaz his loue and knowing his honest nature and true affection shee exhorteth Ruth to sit still that is to bee of a quiet mind waiting with patience the issue The words are figuratiue and translated from the action of the body to the action of the mind By this that Naomi willeth her to bee quiet in mind and without feare and restlesnesse of spirit wee may learne that there is an vnquietnesse of minde in euery one naturally to haue that affected which the heart longeth after as may be seene in Boaz as before is noted so in Iacob to see Gen. 45. 4 28. Ioseph when he heard that hee was aliue in Abrahams Gen. 24. 12 56. seruant in procuring and bringing home a wife to Isaac in the Israelites seeking to punish Iud. 20. 1 18. 19 24 28. the Gibeonites for the villanie committed vpon the Leuites wife and as in good so also is the heart restles in seeking to bring euill to passe for the wicked cannot rest till they haue done euill See this in Delilah in hope of money to betray Iudg. 16. Samson into the hands of the Philistims and in Iudas to deliuer Christ to his Enemies and in Absalom to get the Kingdome from his father Which earnestnesse ariseth sometime of feare as Ruths here fearing to faile of her desire sometime of couetousnesse and desire of gaine as in Iudas and Delilah of malice and desire of reuenge as in the Scribes and Pharises Enemies of Christ of ioy and gladnesse as in Abrahams seruant of an aspyring and vaine-glorious humour as in Absalom of loue and affection to one as in Sichem to Dinah By this then may wee see whence it is that men pursue their pleasures profits honors and their desires in that which they goe about so eagerly euen because they haue their hearts fixed thereupon and on the contrary why people so little follow after godlinesse so much neglect it euen for that their hearts are farre from it Thus may wee learne to iudge of our selues and thus wee lay open our selues to be iudged of others Vntill thou know how the matter will fall As if shee had said Thou hast done thy part the issue is in Gods hands which thou must waite for with patience for when wee haue done what on our behalfe is to be done then are we to rest in the expectation of the issue as Naomi aduiseth Ruth heere So must we waite on God trust in him and commit Esai 28. 16. Psal 37. ◠our wayes vnto him as we bee exhorted but yet in well-doing and in the exercise of Prayer as Psal 37. 3. Isaac did for good successe to his fathers seruant Gen. 24. when hee went to get a wife for him and as Moses did for the victory when the Israelites Exo. 17. 11 12. fought against the Amalekites For the man will not be in rest till he haue finished the thing Naomi her reason to perswade Ruth to rest and not to let her thoughts trouble her nor to feare by delay to bee deceiued of her expectation because Boaz would not rest till hee himselfe had done what she desireth An approued truth of a man in one thing may make certaine the truth of his word in another It is equitie and charity to hope well where wee haue good proofe of a mans faithfulnesse and this is true credit when a mans word is become of that force and validitie as it maketh another to beleeue him without doubting Such was Boaz his credit with Naomi and this is it which likewise shee would and doth perswade Ruth vnto This is the credit which wee must labour for and which wee may attaine vnto if wee feare God and be faithfull to him for false to God will proue faithlesse to man if we bee discreet and wise in our words to know what wee promise before wee make it if wee care to keepe euer our word in the least thing if we hate lying and such as doe make lies we shall procure credit to our word And heere let such as find men carefull of their word be like Naomi in trusting and not wronging them by calling their word into question without cause at any time when they are knowne to haue euer approued thēselues for honest men for what greater iniury can be offred to an honest man euer meaning well and carefull to keepe his word then to bee suspected of the breach of his word vniustly A true-hearted man taketh that iniurie very tenderly and therefore let men beware of giuing offence in this kind by entertaining vniust and vncharitable thoughts towards such as deserue it not CHAP. IIII. THis Chapter is the last of the Booke and the last part of the Historie for the first sheweth how Ruth came to Bethlehem the second how she behaued herselfe when she came there the third her contract with Boaz. And this the solemnization of the marriage where is declared what went before and how it was effected then the marriage it selfe and the great applause of the people and Elders thereto Thirdly the happy issue thereof in the conception and birth of Obed. And lastly a Genealogie from Pharez vnto Dauid the King and Prophet of Israel and the type of Iesus Christ who according to the flesh sprung from his loynes Verse 1. Then Boaz went vp to the gate and sate him downe there and behold the kinsman of whom Boaz spake came by vnto whom he said Ho such a one turne aside sit downe heere And he turned aside and sate downe BOaz prosecuteth the matter intended and here is shewed when where how and with whom hee had to doe about it Before I come to the words note generally that though both Naomi and Ruth had tasted of a poore and low estate yet were they now exalted and greatly comforted so as now no more Marah but as before Naomi for after humiliation in time followes exaltation after sowre sweet and after mourning ioy Psal 126. 5 6. Many are the troubles of the righteous but the Lord deliuereth them out of all Israel may go into bondage in Egypt but they shal returne triumphing Ioseph shall be tried before he stand before Pharaoh Dauid before he be settled in his Throne and Moses before hee bee the Princely Leader of the Israelites and when thus they haue tasted of the sowre assure themselues they shall feele the sweete with ioy as both Naomi and Ruth doe heere for the Lord will at length set vp on high Iob 5. 11. those that be low that those which mourne may be exalted in safety The Lord will humble his to make them see themselues to try their loue their patience and faith and to fit them for his blessings that
rather should vse all meanes to disanull and cancell the same In Israel Old customes haue preuailed amongst Iohn 18. 39. Gods people both ciuill and religious customes and that both good and bad Good the godly haue obserued as did Ioseph and Marie Bad the Luke 2. 27 42. people haue followed such as were and be addicted to the will of men and to the examples of their forefathers to great and learned mens Ier. 44. 1. King 17 34. 40. practices being led by their owne bringing vp to follow the opinion of the most and not to bee guided by the Law and Precepts of God Thus were the high places kept vp in Iudea the golden calues worshipped in Dan and Bethel so popish customes hauing taken place wee find hard to be remoued and heathenish customes sometimes among the ignorant and vulgar people are kept and obserued in diuers things at some seasons of the yeere of which in this cleare Light of the Gospell Christians should bee ashamed Some customes are not to bee condemned simply but only in regard of the abuse as for friends to meet Iud. 14. 16. and feast to make a feast at weddings to reioyce to sing to play on instruments yea sometime to Ier. 31. 4. Esai 58. 13. daunce so it be that the Lords Day bee not prophaned nor made the appointed day for these things as most commonly it hath beene for that day is set apart for better ends and holy purposes also so that moderation be vsed herein as in feasting to auoid drunkennesse and gluttonie in myrth wanton songs lasciuious speeches abuse of Gods Name and his Word and in dauncing the mixt companying of men and women for in Iud. 11. 34 and 21. 21 1. Sam. 18. 6. Ier. 31. 13. Israel the women daunced together and the men alone as for the other it is an allurement to vanity and folly as daily experience may teach them that impudently will gaine-say the same So then let vs distinguish customes and as they be good so vse them if otherwise cut them off and suffer not an vngodly custome to haue any authority or to bee a law in thine heart for ofttimes euill customes do ouermaster good customes Wherefore let Hagar bee expelled that the promised seed may haue his right and place Concerning redeeming and concerning changing Of redeeming Land buying and selling before hath beene spoken heere is mention of the exchange of one for another as Ahab offered vnto Naboth in which as in the other equity is to be obserued These words brought in here shew about what matters this ancient custome was obserued namely in and about matters of the world In which they had their libertie as wee haue now in these things and not to bee found fault with or disallowed neither need men to haue any scruple in vsing them not to call them into question when they see not therein any apparent impietie or grosse superstition For to confirme all things to wit which was done or spoken touching the redemption or change So heere is the end of the Ceremonie for ciuill vse not for superstition it was for confirmation and establishing of the right of one vpon another for Custome is as a Law binding one to another in that which is done according to that custome It is good therefore to take heed how we settle a custome A man plucked off his shoo and gaue it to his neighbour This was the custome or the ceremonie vsed according to the custome then in Israel about such things Seuerall countreyes haue seuerall customes Wee deliuer vp our right by taking vp a piece of Earth and doe lay it vpon the deed or writing when wee giue vp our right in free-hold in some places by a straw in copie-hold land some pull off a gloue here is plucking off a shoo to signifie by the shooe his right to the land by plucking off his will to forgoe it by giuing it to his Neighbour the resigning of his right so as the ceremonie liuely setteth out the thing But it will be asked Why was a shoo vsed in this It may be to note that the man acknowledgeth hereby that now hee had no right to set his foote vpon it without the leaue of the other according to that with vs no man hauing a right without the Owners good will so much as to walke ouer another mans ground but if hee will he may commence a sute against him de pedibus ambulandis but such extremity is vtterly void of charity and to bee hated among Christians And this was a testimonie in Israel This act made good the bargaine of sale or exchange in Israel for a common custome maketh sure a thing deliuered according to that custome where it is of force and vse The practice of that custome shall testifie against them and confirme their deed where that custome is in vse for many customes are in many places and doe differ Let therefore such a custome be carefully obserued and beware of the breach thereof Verse 8. Therefore the kinsman said vnto Boaz Buy it for thee So he drew off his shoo THis is a conclusion of the bargaine betweene them Shewing what the kinsman both spake and did graunting Boaz libertie to buy it and obseruing the custome then amongst them to ratifie the same in the resigning of his right Therefore the kinsman said vnto Boaz. That is because he said he could not redeeme it hee saith to Boaz Buy thou it and because the custome was so he drew off his shoo for this word therefore hath reference to both clauses Heere is a worldly man yet hee dealeth in the resigning of his right very honestly and so as by Law and custome the same might be confirmed and made good to Boaz. Hereby we see that some men out of common honesty being worldlings will so passe away their right to another as it shall stand good by Law to them for they will obserue in such things morall honesty they loue their credit before men they care to preserue such iust dealing for their more free commerce with others and to preuent future troubles which they might occasion otherwise by any trick of dishonesty when it should appeare This we find true by experience among our selues which is very praise-worthy and a condemning of such as pretend a greater shew of pietie but haue not halfe the honesty which some ciuill worldly men haue for if wee passe an estate to any why should wee not make the purchase good to the vtmost according to Law Honesty and equity requre it at our hands if wee bee not deceiuers as some be who make sale of that which secretly they haue conueyed to others before which practice yea and euery such like deceitfull dealing is very theft and damned villanie Buy it for thee Before the kinsman in verse 6. willeth Boaz to redeeme it to himselfe heere hee saith Buy it so that to redeeme was to buy the Ier. 32. inheritance
Secondly that we haue assistance of God his Spirit teaching vs to pray with groanes which cannot bee expressed because wee know not how to pray as wee ought and thirdly that Christ prayeth for vs and in him we offer vp our supplications and so shall be heard This lesson 1. Sam. 12. Rom. 15. 30. 2. Cor. 1. 11. Ephes 6. 18. Col. 4. 3. 1. Thes 5. 25. Philem. 22. Phil. 1. 19. Heb. 13. 18 19. also teacheth vs to esteeme greatly of the prayers of the godly seeing they be so effectuall and desire them to pray for vs as the Israelites did Samuel and S. Paul the faithfull and Saints of God as may appeare in almost euery of his Epistles so highly did he account of their prayers for him Verse 14. And the women said vnto Naomi Blessed be the Lord which hath not left thee this day without a kinsman that his name may bee famous in Israel PRaise and thankesgiuing vnto God at the birth of the child The parties reioycing were the women their ioy was vttered to Naomi the manner was holy and religious praising God the matter thereof or the moouing cause was that God had not left her without a kinsman and the hopefull end thereof that his name may be famous in Israel And the women said That is such godly women as were at the child-birth these reioyced In Naomies behalfe For it is the duty of one to reioyce in the welfare of another when God best 〈…〉 his blessings vpon them As these doe here the neighbours Luk. 1. 58. Exod. 18. 9. Iob. 42. 11. of Elizabeth Iethrâ— at the prosperity of Israel and the friends of Iob at his recouery This we are commanded to doe to reioyce with those Rom. 12. 15. 1. Cor. 12. 26. Matth. 22. 39. that doe reioyce the godly are members one of another and therefore must needs haue a fellow feeling it is a fruit of loue and charity and that wee loue our neighbours as our selues which if we doe we will reioyce in their welfare as we doe in our owne But let this be with them in lawfull things for charity reioyceth not in iniquity let vs reioyce with them in their happy and blessed 1. Cor. 13. welfare whether temporall as former examples shew or spirituall as Saint Paul reioyced in the behalfe of the Philippians and Colossians and Phil. 1. 3 4. Col. 1. 3. 12. 2. Ioh. Verse 4. Saint Iohn in the graces of the elect Lady and her children This reprooueth three sorts first such as enuy the prosperity of others as Sanballats Nehe. 2. 10. Exod. 1. and Tobies like Egyptians which cannot endure to see others prosper by them These are voyd of charity which is without enuy and they 1. Cor. 13. 4. are like the diuell that being cast from Heauen could not endure to see man in Paradise or like diuelish men Cain Saul and the Scribes and Pharises the enemies of Christ Secondly such as reioyce with their friends in their prosperity though they get vp by vniust meanes and by vnlawfull practices vphold themselues this is not 1. Cor. 13. 6. true loue for here is more cause of mourning then of reioycing for what ioy can it bee to a godly heart to see his friend rich and in glory by vsury bribery oppression deceit and fraud which came for plagues vpon him from Heauen and are the high way to hell and damnation But outward prosperity so dazeleth the eyes and deludeth the heart as the plagues of the soule and vengeance due for the same they either see not or beleeue not therefore they reioyce like worldlings with such as themselues The third fort are they which cannot reioyce with others in their spirituall welfare that men are become godly as Saint Paul and Iohn did but rather despise them for it because they themselues sauour not of the things of God they loue darkenesse rather then the light If they doe reioyce herein it is rather for the good which conuersion brings in worldly respects then of religion it selfe as that hereby they leaue to be vnthristie and doe care to liue in the world and such like vvhich is no reioycing at their heauenly graces but for vvorldly profit and for such things as Religion maketh good in regard of the outvvard things of this life as profit good report in a common acception ciuill carriage and so forth This is a worldly and not a spirituall reioycing with-those that truely reioyce in the Spirit Vnto Naomi And why to her more then to Ruth Because she was the principall instrument for the effecting of the marriage and shee stood in most need of comfort hauing endured a long time affliction For those chiefely are to be cheared with the consideration of Gods mercies and blessings who haue been most humbled As these doe here Naomi for they speake so to her as if this blessing had been onely for her comfort saying He hath not left thee without a kinsman hee shall be to thee a restorer of life and so forth And therefore when wee see any to haue been much cast downe and that the Lord beginneth to shew them mercy let vs speake thereof chearefully vnto them and comfort their hearts for they know how to vse well Gods mercies their former humiliation hath prepared them hath schooled them so as they will not waxe proud with the Lords blessings as others doe Blessed bee the Lord. Words of praise and thankesgiuing to the Author of this blessing Thus begin they their ioy and mirth for the ioy of the godly is holy and religious for the matter of their ioy is good and lawfull the manner with Ephes 5. 19. grace in the heart as the Apostle exhorteth and the end to set forth the Lords glory of whom with praises they make mention This was the ioy of Moses and the Israelites of Deborah and Exod. 15. Iud. 5. 2. Chron. 20. Luk. 1. Barak of Iehosaphat and Iudah of Zacharie and Elizabeth for the godly take occasion from all the good which befalleth them to be mindfull of the Lord from whom they know they receiue all blessings whatsoeuer they be and whosoeuer be the instruments thereof to them with Dauid Psalm 103. therefore they say O my soule praise thou the Lord and forget not all his benefits If this bee the ioy of the godly what wickednesse then is it in those who in their mirth and in the midst of Gods blessings doe put away the remembrance of God and the thought of his precepts spirituall songs and gracious speeches marre vtterly their mirth the presence of the godly is hatefull to them and hindereth their merriments for they cannot reioyce but in vaniâ—ie their talke is ribauldry their songs wancounesse their laughter madnesse and the delight of their hearts meere sensuality the mirth of these must turne into mourning before they dye else shall their musicke bâ—e else-where weeping wailing and gnashing of teeth And here before I
brother in law to Aaron the head and Prince of the Tribe of Iudah which host consisted of 74600. valiant men the first Num. 1. 7. 2. 3. and 7. 12. Standerd This first offered to the dedication of the Altar For the greatest should be the forwardest to Gods seruice and to aduance Religion This also first set forward with his charge towards Canaan Num. 10. 14. so should the greatest with their families set forward to Heauen This signifieth experiment or triall for the Elect of God hauing gotten to bee Aminadabs and become free they taste of the Lords goodnesse and can say with Deuid Come and see what the Lord hath done for my soule They keepe in remembrance the kindnesse of the Lord and can speake of his noble acts And Nahshon begate Salmon 1. Chro. 2. 11. where he is called Salma he married Rahab Mat. 1. 5. Thus in the Line of Christ are brought in Gentiles for our comfort of whom he came as well as of the Iewes and is our kinsman as well as theirs This signifieth peaceable and so are the Elect for after they become Nahshons experienced in Gods goodnesse they haue a peaceable conscience they haue a quiet minde without murmuring without doubting without gainesaying the will of God in any thing which may happen though it crosse them in this world neuer so much they bee peaceable also towards others because the wisedome from Iames 3. 17. aboue with which they are indued is peaceable And Salmon begate Boaz 1. Chron. 2. 11. of Verse 21. whom I haue spoken before It signifieth in strength for when the Elect are Salmons that they finde inward peace with God and that they know God to bee with them then they say to their soules as the Angell to Gideon Goe in this thy strength for in the Lord they are valiant and by his helpe may doe worthily being confident in God And Boaz begate Obed 1. Chron. 2. Mat. 1. Of this also before It signifieth seruing such are the Lords Elect they are his seruants for when God hath made them Boazes and put strength of grace into their hearts to withstand their spirituall aduersaries they wil become obediēt Obeds And Obed begate Iesse 1. Chron. 2. 13. Mat. 1. Verse 22. who dwelt at Bethlehem and was an ancient man in the dayes of Saul This signifieth a gift or 1. Sam. 16. 1. offering and such bee all true Obeds when the elect become seruiceable and obedient the ioy they feele in the Lords seruice maketh them Iesses euen to offer themselues to God as holy Rom. 12. 1 and acceptable sacrifices And Iesse begate Dauid 1. Chron. 2. 13 15. Mat. 1. Of this Kingly Prophet and propheticall King I might speake more at large then might seeme sutable to this briefe exposition I therefore referre you to the Bookes of Samuel and the first of the Kings and the first of the Chronicles and to the Booke of Psalmes which liuely set out this holy man a man after the Lords owne heart His name signifieth beloued and such are the Lords Elect and they may know themselues to be so God witnessing his loue to them for when they bee once Pharez separated from the vaine world Hezrons ioyfull and glad in this their separation Ram's lifted vp in mind to heauenly things Aminadabs a free people from spirituall thraldome hauing gotten the Spirit of Adoption Nahshons experienced in Gods loue Salmons peaceable and Boazes going on in this their strength and Obeds obedient and that freely as Iesses what doubt is there but that they bee Dauids euen beloued of God To conclude this Chapter and so this whole History we may here see how from a meane estate some can arise to great honour as Ruth from gleaning to be the wife of Boaz and the Grand-mother of a King and Prophet Thus poore Mordecai was exalted and that on a suddaine from sack-cloth into silken Robes fit for a King from feare and danger of death to great honor and to be feared And thus came Ioseph from a prison to be a Prince in Egypt and Dauid from keeping sheepe to bee the King of Israel all which is the worke of God as Hannah singeth Dauid publisheth 1. Sam. 2. 8. Psal 75. 6 7. 113. 7. Daniel 4. 17. and Daniel teacheth It is easie with the Lord suddainely to make a poore man rich and to exalt him to honour And therefore let such as be low not enuie the aduancement of others lifted vp it is of God and let them not repine nor murmure to see themselues neglected for if God held it good for such and for his glory to be lifted vp as he can do it so verily he would do it as well as he doth others for God respecteth no person but doth what hee pleaseth in heauen and in earth what is most for his glory though we iudge perhaps otherwise Another thing may wee note for the comfort of the godly That great is the reward of Religion Ruth was of the Lord mercifully rewarded as we haue heard so was Rahab by faith preserued and all with her brought from among cursed Canaanites to bee among the Israelites yea to become the wife of Salmon a Prince in Israel and lastly to be vouchsafed this mercy to bee recorded with the faithfull in the Catalogue of the most Renowned yea and to be mentioned with Abraham for her good works Heb. 11. the fruit of true faith What got Dauid for his Iam. 2. vpright heart though he seemed to be neglected of his parents and sent to keepe sheepe and not called to the Feast till Samuel caused him to bee sent for Was not hee for all that esteemed of God chosen before all his brethren The Lord will not let goodnesse be vnrewarded for godlinesse hath the promise of this life and of the Life to come And in this let all that truely feare God comfort themselues and looke vp to the recompence of the reward which in due time they shall receiue to the full if they faint not Blessed be God and his Name be praised for euermore Amen FINIS
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