a seed of the righteous among Gods people for the preseruation of the Church and Religion as Boaz heere had a care to raise vp the name of the dead vpon his inheritance But this cannot the married doe except they themselues be true Louers of goodnesse and haue a speciall care to traine vp their children religiously first in knowledge of God else are they Atheists of the true God else Heathenish Idolaters and of the true worship of this God else but will-worshippers then to enforme them in the Doctrine of faith without Heb. 4. 2. and 11. 6. which grace they can neuer profit by the Word nor euer please God the summe of which beliefe is set downe in the Articles of our Creed Next to teach them how to pray aright which is the meanes to conferre with God to speake to him to obtaine blessings from him and without the practice whereof men are but as beasts and a marke of such as thinke there is no God The Psal 14. summe of our prayer and the perfect rule of direction for matter and manner and end is set downe by our Sauiour Christ Lastly to teach them obedience and to walke in Gods Commandements without which all knowledge and 1. Iohn 2. 4. Iames 2. faith is vaine the fumme of what we are to obey is in the ten Commandements which children must be taught and instructed in Here may bee noted this also from the words that the dead doe liue againe as it were in their posterity which keepe their inheritance for children and the preseruation of their fathers inheritance doe keepe aliue the name of the dead Therefore let children haue a care hereof lest they destroy the name of the dead as many prodigall children doe That the name of the dead bee not cut off from among his brethren This is another end the other being the meanes to preuent this for the raising vp of the name of the dead preuenteth the cutting of it off from among the brethren Concerning the word brethren hereby is meant others than very naturall brethren for the people of God before and vnder the Law as in the Primitiue Church vnder the Gospell were wont to call one another brethren of which I haue spoken before out of the third verse For cutting off this may bee when one will not marry to haue children or marrying are not blessed of God with children or hauing children are cut off by Gods iust iudgement and so the name perisheth 1. King 14. 10. 2. King 9. 8. Ier. 22. 30. and 36. 30. Deu. 29. 18. 19. Deut. 25. 6. as it befell Ieroboam Ahab Iehoiakim and as God doth threaten the obstinate sinner in Deuteronomie Howsoeuer this cutting off be of posterity we may learne hence that the decay of posteritie is a cutting off of a mans name from among his brethren as the words heere and in the Law imply And therefore let people pray for this blessing of marriage and thanke God for their posterity and fruit of the wombe Abraham most highly Gen. 15. 2. Psal 127. 3. and 128. 3. esteemed hereof and the Psalmist maketh it a reward to such as feare God yea children are a crowne to the old men and it was a heauy curse vpon Iehoiakim to be made childlesse and it was Ier. 36. 30. and 22. 30. Leuit. 20. 20. threatned in the Law as a punishment for sinne They be much to blame then which do marry of purpose with such as they thinke are past bearing of children or with others apt for children but yet in heart desire to haue none or perhaps but one or two rather to dally with than to be troubled with but such children often proue a scourge to these parents through their foolish affection and too great indulgencie because they haue no more And from the gate of his place These words shew that Elimelech was a man of authority among them an Elder and Iudge in the Gate which honour Boaz would vphold in marrying with Ruth that his name might not bee cut off from the place of authority heere vnderstood by the Gate Good men seeke to vphold the honour to preserue the dignitie of one another as the fifth Cōmandement teacheth which being our duety wee must care to obserue both to the dead and to the liuing To the dead as Boaz doth heere now their honour we preserue when we speake of them with honour as Dauid did of Abner when 2. Sam. 3. wee maintaine their good name against calumnies and slanderous reports when we imitate their vertues and seeke to vphold their posterity especially when they shall deserue well and follow the steps of the dead in well-doing Thus shall wee truely and with praise preserue their honour though we doe not as the Papists dedicate dayes in honour of them and make them Intercessours to God for vs to the great dishonour of Christ And as we should maintaine the honour of the dead so should wee the honour of the liuing by acknowledging their dignity in age place and gifts by speaking thereof as is meet without enuy or disdaine and by doing reuerence in our outward behauiour according to their dignity Heere may also bee noted that men of place and authority may soone leaue their family in a low estate for Elimelechs wife was poore Naomi and glad of the helpe of her daughter in lawes gleanings How poore was the widdow left for whose reliefe the Prophet Elisha wrought 2. King 4. 1. King 18. 3. a miracle being as is supposed by some the wife of an honourable man Obadiah Ahabs Steward who did feed an hundred Prophets of God in Caues in the time of famine This may fall out sometime by Gods hand in punishing the fathers that they can leaue nothing to children sometime for triall as in Iobs case who was brought to great misery and sometime a mans owne doings may bring him vnder the power of authority which may iustly depriue him of his honor and estate as it befell Abiathar in the daies 1. King 2. 26 27. of Salomon Let not men bee therefore proud of their parents present glory an alteration may soone come as we see in Ieroboam and Baasha in Ahab Iehoram and Iezabel in Haman also Athaliah and others for Gods power Princes authority Psal 75. 6 7. and a mans owne way may soone bring downe his greatnesse and also a ruine vpon his whole house Yee are witnesses That is as if Boaz had said not onely of the sale and purchase of the land but also of this my marriage with this yong woman Ruth which here we see to be publike and in the Gate of the Citie in a ciuill Court and place of iustice Whence uote First that marriages are to be made publikely before sufficient witnesses as was Iacobs this here and that to which our Sauiour Iohn 2. was bidden This is fit for the honour of marriage for the better ratification thereof and
end this women may learne how to behaue themselues at the birth of Children as first in prayer then in praises pray they should for pardon of sinne and bewaile in the womans pangs original corruption in the birth our spirituall pollution and praise God they ought for safe deliuerance acknowledging it his mercy and goodnesse as these doe here Many things might mooue them hereto and to be far from the behauiour of some who in stead of praising God sit downe to bee merry and to spend their speeches idly prating of others yea sometimes in lewd slandering of their Neighbours or in filthy scurrility wherein the Midwife which should bee a mother of modesty is often chiefe when such should be chaste graue and godly matrons who by their office and godly counsell might doe much good if they were as they ought to bee but so lewde are some of them as they cannot endure the company of better disposed persons Their praises should bee like the Midwiues in Egypt women Exod. 1. fearing God able to instruct to comfort to pray vnto God and to praise him for his goodnesse Which hath not left thee this day without a kinsman This is it they blesse God for that God had giuen to Naomi a young kinseman a kinsman indeed which will so shew himselfe Naomi had a kinsman very nigh vnto her before Chap. 3. 12. but hee shewed himselfe not like a kinsman and therefore was here passed ouer as no kinsman For as men in deede shew themselues such they bee and so are to bee esteemed otherwise they haue but a name of a Brother Father Kinsman Friend Christian yea Minister Magistrate and haue not the trueth and substance of such They be but meerely titular and glory in shadowes as most doe who are nothing answerable to that title and name of nature of loue of fellowship or of office and place which they are called by or fettled in Note further that it is of God that the godly poore are not left comfortles of some friend one or other both able and willing to helpe them Thus the women here tell Naomi and doe blesse God therefore in her behalfe for if God should not raise them vp succour who would respect them Because pouerty causeth contempt or neglect at the least and the religion of the poore is but held counterfeit and themselues hypocrites so the world iudgeth of them And therefore when God raiseth vp friends to take knowledge of them and to doe them good great cause haue they to blesse God as they here doe both for hope of supply of wants and also preuenting of iniuries which honest poore by such able and good friends are lesse subiect vnto then others which want them That his name may be famous in Israel This is the hope they haue of this young Obed and one mercy of God in giuing this Sonne vnto this honorable family is that he might be renowned among Gods people Whence note these two lessons first That much is expected and looked for from the children of great godly Parents both in respect of the Parents also of the Childrē For is it supposed that Parēts being godly will haue care to instruct and if need be to correct their Children to pray for them and bee good examples to them and being great that they will vse the best meanes and procure the best helps for their good education and leaue them sufficient to shew forth the fruits of godlinesse And if thus Parents doe who may imagine otherwise till the contrary appeare but that the Children of such will demeane themselues as they should And who can expect but good from Children of godly Parents Should not the Fathers graces prouoke Children to goodnesse and their greatnesse to abhorre base practices Good Children will not degenerate from good Parents whose goodnesse will more perswade to well-doing then greatnesse to make them proud and wicked as some Absaloms and Esaus haue beene and yet are to the griefe of religious Parents and at length to the shame and confusion of themselues Secondly here may be obserued that God giueth Children to the better sort great and honorable that they may become famous amongst Gods people So conceiued these godly women of this Sonne of Boaz for indeed all the blessings of riches and honor giuen vnto Parents are not only giuen for their owne good but amongst other ends for the better inabling of them to bring vp their family in good order and especially their Children in the waies of God for his seruice and honour as they haue more meanes to prouoke them thereto Let therefore such Parents here take such a course with their Children as they may make them by Gods blessing famous in Isreal in Gods Church and among his people which they may effect by these good meanes First by being euery way and at all times a good example of piety to them as Dauid was and Zacharie Psal 101. Luk. 1. Secondly by instructing them carefully in godlinesse and Religion as Parents are commanded Ephe. 4. 4. Prou. 4. and as Dauid did instruct Salomon Thirdly by seeing them set to the practice of that which they are taught and to haue an especiall eye thereto Men teach their Children good manners among men for ciuill carriage of their outward man and will see therein if they offend and reprooue them so should they thus see to them in their Christian good manners and behauiour towards God and good men and in euery Christian duty towards all Fourthly by setling them in some particular calling as Adam the Monarch of the world did his sonnes to keepe them from idlenesse from being busie-bodies and from a world of wickednesse which such as liue but of a calling runne into Fifthly by restraining them from ill company idle wanton prodigall and prophane persons and exhorting them to haue fellowship with such as feare God also with ciuill and honest men well reported of well brought vp and well disposed vnto goodnesse Sixthly by commending countenancing and encouraging their well doing both by present rewards and promises of future good but if they doe ill then fatherly to admonish at the first to with-hold them from euill by loue rather then by slauish feare but if this will not preuaile then to rebuke sharpely and to punish as the cause shall require Thus if Parents would doe there is no doubt but by Gods mercy many mens children of place may become famous in Israel and not be so infamous as some be to Parents shame and their owne ouerthrow Verse 15. And he shall be vnto thee a restorer of thy life and a nourisher of thine old age for thy daughter in law which loueth thee which is better to thee thenseuen sonnes hath borne him THis is still the continued speech of the women to Naomi the scope whereof is still to comfort her in foreshewing what this Babe should be vnto her and the reason why they so speake of him And he
recordeth not her name signifieth My pleasantnesse or sweetnesse as wiues should be such to their husbands and so husbands should account them Shee was faire a wise woman of great note in the Citie and a very godly and meeke spirited woman full of true loue patient in want thankefull and humble all which to be true her words and deedes in this historie doe plainely shewe So she was faire inward and outward an example and Looking-glasse for women the gallant Dames which would be Naomies for outward beauty and brauery but are foule Marahs for want of grace and true goodnesse Naomi is named before her children both in the former as a wife to Elimelech and here as a Mother to them and this reckoning of her name in this order declareth her dignitie and place before them Shee as a wife is to haue place next Elimelech the husband who is to preferre wife before children for shee is himselfe and as a mother to goe before them that be her children who are to honour their parents And the name of his two sonnes Why not her sonnes for shee was not their mother in law but they were sonnes borne of her body verse 11. But they are called his for the more honour For the father chefely giueth honour to the child Mahlon and Chilion The former signifieth infirmitie the latter finished Why so called is not shewed but they answer the euent of things the first his fathers infirmity in going from among Gods people to liue with Idolaters for preseruation of his outward estate and the other his fathers death being taken away in Moab verse 3. He was Mahlon in his leauing of Bethlehem and Chilion in abyding in Moab And here note in all these names how significant they be which the Hebrewes did euer obserue in naming their children yea the Lord himselfe in giuing a name to any one as in calling Abram Abraham Sarai Sarah which is of vs to be imitated thereby expressing our faith and grace towards God and admonishing them of some duety True it is that good names haue no vertue in them to make men better nor names without signification to make any worse yet for reuerence to our holy profession and that blessed Sacrament of Baptisme at which time names be giuen and in imitation of the godly in Scripture yea of God himselfe who called his first Sonne of men Adam and his blessed holy One Iesus by the Message of an Angel let vs giue our children good names significant and comely not absurd ridiculous and impious as some haue done out of the spirit of prophanenesse Ephrathites of Bethlehem Iudah So termed because Bethlehem was called Ephrate Gen. 35. 19. or for that the Countrey where Bethlehem stood was so called as may appeare in Mich. 5. 2. and Iudah is added not onely for a distinction of this Bethlehem from the other in Zabulon but for to make a difference of the Ephrathites here from other in the tribe of Ephraim for Ieroboam is called an Ephrathite 1. King 11. 26. By which wee see how carefull the holy Ghost is to make cleare the History and to free it from ambiguity of speech that the truth might better appeare and not be mistaken The Penmen of this and other diuine Histories are Faithfull Historians and such should others be and not full of fables falshood and deceit written through feare or fauour or ill will And they came into the Countrey of Moah So they finished their iourney Howsoeuer the Man might doe amisse in leauing Israel for Moab the Land of the liuing for a dead Nation yet it pleased the Lord to speede his iourney to bring to passe what he had intended for the conuersion of Ruth to make her a mother in Israel whence we see that God intending good to some in his secret counsel may prosper that which others vndertake with no good warrant Thus shall Nebuchadnezzar prosper against Ierusalem Iacobs sonnes act in selling Ioseph their brother yea the enemies of Christ to put him to death as God had determined Act. 4. For the Lord can worke good out of euill and can vse ill instruments to good purposes And therefore simply for the good issue which God maketh we are not to approue of either the matter in hand or the mindes of men which God vseth therein as is apparent in the former examples for Gods will and worke was one thing but theirs another hee is to be praised but they are to be reproued The word Countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 5. Num. 20. 17. Pro. 24. 3. Septu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be also transalted the field as in the Originall it is often vsed and hence some coniecture that Elimelech went not into the Cities of the Moabites but dwelt in Tents as did Abraham Isaac and Iacob and not in the Cities of the Canaanites If men liue where Idolaters be it is good to auoid the occasion of infection as much as may be For much conuersing breedeth familiarity this loue of their persons so a liking of their waies with neglect of true Religion at the first but it falleth into contempt at last It is rare to bee a righteous hearted Lot in Sodom he was but one and one alone Israelites became Idolaters in Egypt This is it which made the Lord forbid communion and marriages to them with the Canaanites lest they should learne their wayes Let vs therefore take heede of conuersing with the wicked and with idolatrous people It is good that idle Trauellers should consider well hereof And continued there So then they had no repulse but were allowed to dwell there and that for a long time as the words in verse 4. doe shew yet these Moabites were formerly hard-hearted enough Deut. 23. 3. but by this we see that none are so churlish and vnkinde at one time to some but God can incline their hearts at another time to other some The History of Heathen Emperours manifesteth the truth of this towards Christians and the Story of the Israelites comming forth of Egypt for mens hearts yea the hearts of Kings are in the Lords hands to turne them towards whom he pleaseth as Nehemiah knew well which Nehemiah 1. made him to pray and Iacob also when he feared the comming of Esau When wee haue to doe with ill and dogged natured men let vs goe to God who can turne Esaus bloody heart in his comming foorth into a kind welcomming of his brother at their meeting he can incline Assuerus heart towards Ester to make him hold out to her the golden Scepter Consider the promise Ier. 15 11. and 42. 12. let vs seeke to please God and hee will worke vs fauour in the eyes of men Pro. 16. 7. and Iob 5. 23. let this be our comfort It may further seeme by the course of this Story that these Bethlehemites were not onely suffred to dwell among the Moabites but also that they were kindly vsed in that they
in sinne brought vp therein and none so free euer but in his highest pitch of well-doing he may be tainted of sinne 1. Ioh. 1. II. That the Lord in afflicting his children sweeteneth the same with some comforts he wholly leaueth not them without some taste of his mercy and goodnesse as we may see in his dealing with Naomi he tooke away her husband and left two sonnes and after tooke them away but gaue her an excellent daughter in Law Elisha had an 2. King 6. 10. earthly power comming against him but he then saw a great help from heauen It was a bitter affliction for Ioseph to be sold of his brethren but it was sweetened with Potiphars fauour This at length imprisoned him vniusty but the Lord gaue him fauour in the eyes of the Keeper of the Prison to sugar this bitter pill with And this the Lord doth in mercy that his children might not be ouerwhelmed with griefe and swallowed vp of sorrow therefore by one meanes he casts them downe but by another sustaineth them Let not therefore men which feare God bee ouer-sad when afflictions come God will lay no more then they can beare he layeth on them a burthen but he putteth vnder his hand If wee looke vpon the affliction let vs also consider what cause of comfort wee haue marke when for what how long or short what it is allayed with that we bee not wholy cast downe Vers 4. And they tooke them wiues of the women of Moab the name of the one was Orpha and the name of the other Ruth and they dwelled there about tenne yeeres THis sheweth what course the sonnes tooke after their fathers death they returned not home this crosse brought them not to thinke of leauing that idolatrous Countrey but they setled themselues to marry there so as this verse telleth vs of two things the first is of a marriage and herein who they were the men Elimelechs sonnes the women who are set out by their Countrey then by their names the second is of their abode in Moab and time how long Note before I come to the words that euery crosse bringeth not men home againe their fathers death made them not resolue to goe backe vnto Gods people againe Lot was taken prisoner yet would he still abide in Sodom after his deliuerance Iehosaphats danger with Achab made him not wholy to forsake that house but he must haue more afflictions and the Prophet openly to rebuke him And this commeth for want of waighing the true cause of afflictions when they happen or desire to please other or the loue of this world or some such corruption of our heart To bewaile this our peruerse nature not easily reformed a great affliction must worke on Manasses great distresse must presse the prodigall sonne before they will come to themselues and turne to the Lord yea some are worse for afflictions as may be seene in Achaz 2. Chron. 28. 22. in Amon Chap. 33. 23. in the Antichristians Reue. 16. 11. and in the Iewes Ier. 5. 3. And they tooke them This may seeme an act of their owne as that of Lamech Genesis 4. 19. and that of the sonnes of God 6. 2. and not their mothers deed as is said of Hagar Gene. 21. 21. If they did this with her consent it was as godly children should doe to marry with consent of parents For parents haue authoritie in this case 1. Cor. 7. children owe this honour to them Examples of the godly as in Isaac and Iacob and Samson moue to it and the contrary is found fault with Gen. 6. 2. and in Esau our lawes require it godly men and learned Diuines so teach out of the Word Let children therefore herein take aduice of their parents they shall thriue the better if they doe well their parents will reioyce if otherwise then children may more boldly seeke to parents for comfort and expect helpe at their hands Wiues So women be called when they be marryed vnto men or betrothed It is as if it had beene said They tooke yong women for wiues to liue in Gods ordinance and not for wantons to liue in vncleannesse Though they were not in Israel yet they let not loose the vnbrideled lust of nature but vsed marriage the ordinance of God So men are to take women as wiues to liue together in Gods holy ordinance as the godly haue euer made conscience to doe and not to liue as bruite beasts to defile themselues as Hamor did Dinah and Zimri did Cozbi in the sinne of fornication From this must we flie as the Apostle exhorteth and from other degrees of vncleannesse as adulterie which God seuerly punished 2. Sam. 22. 10. Iob 31. 9 11. so incest Gen. 19. 36. 1 Cor. 5. 1. 2. Sam. 13. 14. and other vnnaturall pollutions not to be named Rom. 1. which God giueth reprobate mindes ouer vnto Of the women of Moab With these they were not to marry Deut. 7. 3. and 23. 3. Esdras 9. 1 2. Neh. 13. 23 25 26. Young persons in their choyce soone erre if they suffer lust to rule and follow not the Law of God Gen. 6. 2. Herein wise Salomon was ouertaken Neh. 13. 26. 1. King 11. 1. Therefore men are to bridle appetite and lust and let the Lord rule them Religion and reason guide them herein The children of God are not to marry with the daughters of men it is condemned Gen. 6. 2. the contrary commanded Deut. 7. 3 4. See there the reason and equity therof euer such marriages are not made in the Lord as they ought 1. Cor. 7. 36 and God hath punished such matches see in Salomon 1. King 11. and in Iehosaphat in marrying his sonne to Athaliah 2. Chro. 21. 6. If Rahab bee a beleeuer Salomon may take her to wife so Boaz may marry Ruth and if there were none other to match with in the world Abraham may take one out of another countrey for Isaac and Iacob may marry Labans daughter but there is no such want but that the sonnes of Abraham may match with the daughters of Abraham now The name of the one was Orpha and the name of the other Ruth This was the wife of Mahlon Cha. 4. 10. the elder brother and Orpha the wife of Chilion the younger whether sisters or no or of what parents these came is not mentioned These Heathen people refused not in those daies to match with strangers Iethro giueth his daughter to Moses which must be for his vertue and not for his wealth for hee had none hee was brought vp like a Prince but he humbled himselfe to keepe Sheepe and so obtained his wife Mens manhood vertues and painefulnesse in those dayes got them wiues Caleb will marry his daughter for the mans vertue sake and valorous spirit Saul will pretend as much towards Dauid but that was pretended in policy not in truth Laban the worldling will marry his daughters for the world and sell them for gaine but a godly man preferreth
of the Philistims 1. Sam. 6. 9. once spoke if wee vnderstanding our selues in this wise there is no scruple to be made of speaking as aforesaid alwaies excepting in cleare case where the apparent hand of God is seene for thus offended the Philistines To light on a part of the field belonging vnto Boaz. God doth so gouerne mens actions as things fall out beyond expectatiō as they were to be wished See it in the successe of Abrahams seruāt sent to fetch a wife for Gen. 24. Isaac in Eliah his comming to the poore widdow of Sarepta in a most fit houre and in Sauls comming into the Caue where Dauid and his men were by which Dauid tooke occasion to cleare his innocency to Saul which otherwise could neuer haue beene so well demonstrated And this God doth as foreknovving and determining euery thing and ruling the same by the hand of his prouidence as himselfe hath determined to bring things to passe This should make vs to rely vpon Gods prouidence as Abraham did in that Gen. 24. 7. thing vvhich vvas to his seruant vncertaine and also to acknovvledge his prouidence in euery thing in a vvorke of mercy to be thankefull and in any other triall to learne patience Note again hence that God will prosperously direct the well-minded which will vse honest meanes to relieue themselues So hath he promised Psal 37. 3. for their vvay is vvell pleasing to God in such a course and case Let vs therefore depend on God and vse honest meanes to sustaine our vvants so shall vve assuredly haue experience of Gods goodnesse tovvards vs. Who was of the kindred of Elimelech These vvords are againe mentioned to shevv that it vvas the same Boaz mentioned before and also to shew why Ruth had so quickly obtained leaue to gleane there and why Boaz did so much respect her afterwards and that of a suddaine vpon so small acquaintance and to giue vs to know what a way hereby was made to further the Lords intendment in matching Boaz with this Ruth Elimelechs daughter in law and the wife once of Mahlon one of his sonnes which being dead the next kinsman was to raise vp the name of the dead and to take the widdow for his wife so that Elimelech might not want one for his inheritance amongst Gods people Verse 4. And behold Boaz came from Bethlehem and said vnto the Reapers The Lord bee with you And they answered him The Lord blesse thee GOD bringeth Ruth by his hand into Boaz field and then he by the same hand draweth Boaz to come thither while shee was there that so the one might be knowne to the other that by seeing and liking the match might bee made which God in his mercy intended for his daughter this young woman Here in this verse is Boaz going into the field to his Reapers then his saluting of them and their re-saluting of him And behold This is vsed to set out a remarkeable Chap. 4. 1. thing and is here as if it had beene said Take notice of Gods prouidēce herein as a thing worthy obseruation that Boaz should now come into the field at this time vnto his Reapers and in willing the Reader to behold this wee may learne That the prouident hand of God is in all things to be diligently marked and obserued For hereby we shall see God in euery thing and so acknowledge his ruling hand in and ouer all wee shall see his fauour and helpe in deliuering his children and seruants as he did Dauid from Saul in 1. Sam. 23. 26 27. Ester 6. furthering them to their honour and welfare as here Ruth and so Mordecai when the King must in reading light vpon that place in his Chronicles which concerned him Wee shall then hereby see his wrath against the wicked in bringing Iezabel to Iezreel with Iehoram and Ahaziah 2. King 8. 29. 9. 15 16. to cut off at once the house of Ahab as he had threatned Let vs then obserue wisely the hand of Gods prouidence that he may haue the glory in all things when we see his rule and power either in his workes of mercy or workes of iudgement Boaz came from Bethlehem vnto his Reapers who were reaping in his field and so like a good husband would haue an eye vnto them for good housholders do ouersee the affaires of their house family and such also as they set on worke 2. King 4. 8 18. The Shunamite would bee with his Reapers as Boaz was here This is Salomons counsell Pro. 27. 23. And the praise of a good housewife also is to looke well to the waies of her household because riches are vncertaine Pro. 27. 24. they abide Pro. 31. 27. Non minor est virtus quà m quaerere parta tueri not for euer and it is no lesse a vertue to keepe what we haue gotten then to get what wee had not Carefull vigilancy ouer our family is a good means to preserue our estate by this shal we see who is faithfull and painfull to commend and reward them and who is negligent and faithlesse to reproue and correct them or else to remoue them Let vs therefore learne to play the good husbands as men say for it is no fault for a man to be thriuing or for the greatest to looke well to their charge if any fault be it is in couetousnes and niggardlinesse and not in prouident circumspection in a watchfull eye ouer the family to keepe them in honest labour and to preuent wastfulnesse Negligent masters in this point are worthy reproofe they spoyle their seruants they vndoe themselues And here such must know themselues to bee in an errour vvho thinke it a disgrace for mē of vvorth to see to their seruants and to be among their workemen Indeede if seruants were like vnto Iacob faithfull and painfull Gen. 31 38 39 40. and 39. 23. 2. King 12. 15. and 22. 7. or like Ioseph to be trusted with all that men haue or like the faithfull workemen in Ioash and Iosias daies the eye of the master might be spared but many seruants be rather like false Zibah filching Onesimus before his conuersion riotous like those in Mat. 24. 49. or Run-avvaies like Shemeies seruants so that masters had neede to see to them yet must masters bevvare of a greedy mind as thinking that seruants neuer doe enough they must take heede of distrustfull mindes without iust cause charity thinketh no ill neither must they keepe their seruants to worke so hardly as that they cannot afford them any time to serue God for such masters are more like Turkes than Christians and vse their seruants rather like beasts than like men endued with reason and hauing soules to saue If Masters take time also for the soule and for the seruice of God then be prouidēt for the world it is praise-worthy and the fruit thereof wil appeare in Gods blessing falling vpon the worke of their hands And said vnto the
to this kindnesse which he had shewed her and also to comfort Ruth in this poore estate in hope of a better condition as it afterwards fell out Obserue hence I. That the godly wise poore are not vainglorious boasters of their rich friends and kindred Naomi made not him knowne before this to Ruth both for that shee would not intice Ruth to come and embrace her company for any outward respect of worldly friendship and also because shee knew it to be folly to boast of rich friends except they were sure to find them good and kind Naomi was not as some poore be which foolishly brag of rich kinsfolke while yet they find them not true friends such as will hardly acknowledge them to be of their kindred either doe them almost any good at all II. That it is then a comfort to the poore to speake of rich kindred when they shew themselues kind as kindred ought to doe for kindred may so be called from kindnesse in them and by shewing themselues kind to their kinsfolke as Boaz doth here and therefore Naomi now but not before telleth Ruth of him what he was to them The poore may hence learne when fitly to speake of such kinsfolke and the rich may see how to open the mouthes of their poore friends to speake of them and to pray for them euen by shewing the true tokens of loue and kindred III. That neere kinsfolke are to be kind to their poore kindred for Naomi giueth this as some reason of Boaz his so great fauour towards them and this naturall bond of loue hath both reason and Religion to strengthen the same and therefore such as bee so bound and will not be kind doe against nature reason and Religion as when parents neglect children these their parents so brethren and sisters one another and yet this vnnaturall affection is common in these our dayes which the Apostle condemneth and also Rom. 1. 31. 1. Tim. 3. 3. foretelleth it to be a sinne in the last dayes Lastly in calling Boaz one of the Redeemers as the word translated kinsmen sheweth it may put vs in mind of this that the Lord hath great care ouer the poore who appointed by his Law the redemption Leuit. 25. 25. of lands to the family againe from Deut. 25. 5. 6. which it was fold And this care hath euer the Lord had as may appeare by commanding to relieue them by promising to reward the good done vnto them by blessing such as haue beene mercifull and leauing their praises in the Scripture by publishing their reward at the last day and by ordaining a Law for the redemption of their estate among the Israelites The consideration whereof may moue the poore to be thankfull and rest in God and the rich to bee good vnto the poore and herein to imitate the Lord who so careth for them as we see Verse 21. And Ruth the Moabitesse said He said vnto me also Thou shalt keepe fast by my yong men vntill they haue ended all my haruest RVTH here relateth Boaz further kindnesse both what and how long to gleane in his field after his Reapers as in the eighth verse and that vnto the end of haruest And Ruth the Moabitesse said He said vnto me also Thou shalt keepe fast by my yong men When Ruth perceiued the ioy of Naomi for this kindnesse of Boaz she goeth on to relate further testimonie of his loue and it is as if shee had said Boaz did not onely thus with me as thou my mother hast heard and seene but which is more He willed me to continue with his seruants till haruest be ended Where we see that where praises of others are well taken it maketh the Relater to expresse more fully their goodnesse And therefore to incourage men to giue others their due praises let vs receiue willingly the relation of their vertues and graces For such is our corruption that we can attend to ill reports which makes many so ready to speake ill of others I wish our eares open in the other respect but in this I would we were more dull of hearing Three reasons may be giuen of the relation of this kindnesse to Naomi One may be this to set out Boaz praises and to shew his kindnesse to the full euen as she found it If so then we learne that thankefull persons conceale nothing of others kindnesses either in word or deed that may tend to their iust commendations and thus thankefull should wee be This thankfulnesse is an excellent vertue commended in Scripture and practised of the godly as before is noted and on the contrary ingratitude is odious and causeth vncharitablenesse in giuing because the poore take not thankfully their almes in lending also that either not at all for that men be so dishonest that they will not repay what they owe or deferre to pay in due time or not freely but for gaine because men would benefit themselues by other mens money but will not willingly requite it without compact aforehand And thus we see the euill of ingratitude The other reason may be to know her mothers pleasure therein and how shee liked of it to goe still into Boaz fields If this then we may learne that children are to take aduice of their parents in their courses so seruants of their masters for this is to giue them honour also an acknowledging themselues to be at their disposing and not their owne men and it will free them from blame when things perhaps fall out crossely It is a fault for such to runne on an head as best pleaseth themselues this is disorder and vnrulinesse not sufferable this is headinesse condemned by the Apostle and much 2. Tim. 3. 4. Gen. 26. 35. 34. 1. and 21. 25 26. euill hath come hereby see it in Esau his marriages in Dinah her wandering in Simeon and Leui their cruelty in Abimelechs contentious seruants and Lots seruants those might haue bred heart-burning betweene Abimelech and Abraham as these diuided Abraham and Lot asunder heady and vnruly children and seruants may do a great deale of mischiefe they are therefore to be aduised and to follow aduice The third reason may be to shew her mother in law where shee might with good profit continue to gleane and also of her willingnesse therefore to continue in that labour If so then we see that the fruit of our labour gaine and commodity doth spurre on the diligent to continue therein Therefore pray for a blessing to be incouraged in paines-taking and feeling the fruit continue therein Vntill they haue ended all my haruest They had a barley and wheat haruest both here meant as is plaine in verse the 23. These words vntill they haue made an end shew some length of his haruest and his conceit of Ruths painfulnesse that shee would continue to the end and not giue off after a day or two they note also his loue and mercy to the poore widdowes And lastly they set forth his