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
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
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
disdaine their poore kindred for pouertie is no disgrace where there is not want of honesty Christ was poore and very poore liuing of the almes of others God chooseth his people of such Iam. 2. None but haue poore kindred and the best haue in some of their forefathers beene meane enough II. That euen kindred either is or should be of force to moue kinsfolke to respect one another This is gathered hence for that the scope of these words is to shew how Boaz came to respect Ruth which was for Kindred sake yet chiefly for her vertues as after shall be shewed and for loue of kindred see it in Rahab Iosh 2. 13. and in the Sichemites Iudg. 9. 3. though in other respects in their choosing of Abimelech they were not to be commended See this also in Samsons friends Iudg. 16. in Cornelius to his friends Act. 10. 24. For kindred are bone of bone as the Israelites spake of Dauid 2. Sam. 5. 1. and are as the branches from one roote and as members of one body and therefore must loue one another which reproueth this age vvhich careth not for their kindred except they bee rich vvhich is the sinne of vnnaturalnesse 2. Tim. 3. A mighty man of wealth Yet also a godly man as appeareth by his godly behauior his speeches his vvorkes of mercy his praising vertue in others and his obedience vnto Gods Lavv in taking Ruth to vvise We see then that a wealthy man may be a godly man sometime Such a vvealthy man vvas Abraham so Isaac Iacob Iob and Ioseph of Arimathea for goods and graces are not in themselues opposite being both the gifts of God the one may helpe the other grace to guide and dispose vvell of goods and goods vvell vsed to declare and set forth the graces of the heart in almes-deeds in maintenance of Gods Word and in doing other Christian duties grace humbleth vvhere riches vvould puffe vp yet riches vvell vsed bring grace in estimation before men for they inable men to shew forth godlinesse to passe on Eccles. 5. 20. their time with the more comfort and to countenance and defend their poore Christian brethren in well-doing Therefore if grace and goods goe together thou hast great cause to blesse God for it is a most happy estate to bee rich towards the world and to God too to bee rich body and soule But although this is a very rare estate yet wee see that they may meete together and therefore we may not thinke that he which is rich cannot be religious True it is that it is hard for a rich man to enter into the Kingdome of heauen Luk. 18 24. 25. but it is not impossible If any aske mee why so few are rich which be godly I answer Because the Lord chooseth most of such as be poore for his people these make conscience of getting goods and will not follow the way of euill men and worldlings to enrich themselues neither will the Lord make many of them rich lest they should waxe in their wealth proud and forgetfull of God as men in their abundance do Why will some say are most rich men hardly religious Because 1. Cor. 1. 26. God chooseth few of them they be taken vp with the cares of this life which choaketh the Mat. 13. seede of the Word in them they set their hearts vpon their riches as they see them encrease and are wholy taken vp therewith so as they cannot set their mindes on better things Lastly they Mark 10. 17. make riches their God so as they cannot serue God because they serue Mammon And of the family of Elimelech So as Boaz and hee were both of one house and stocke and very nobly borne both of them Chap. 4. 20 21. yet Elimelech poore and his wife in a very meane estate so as wee hence may see That parents may prouide for posterity but which of their children shall be rich which poore is of Gods disposing and not of mans forecast as wee may see in these two whose Ancestor Nahshon was the Prince of Iudah the Num. 1. 7 16. 2. 3 27. Eccles 5. 14. Royall Tribe and ruled ouer 74000. men of war or was fit for it Thus parents may haue a goodly portion when some of theirs may haue nothing left them For riches are Gods gift he can bestow them and he can take them away againe which Iob acknowledged If parents cannot make their children rich then let them not with too much care vexe themselues for them let them not think that by their scraping together they can make them wealthy after them that is Gods blessing that is his mercy for if he blesse it not Oh how soone is that consumed by children which parents got with great labour and care and perhaps with an ill conscience too which procured the curse besides much infamy and hatred of men in their life time Is it not madnesse in parents to damne themselues in hope to make their children great seeing they cannot effect what they striue for except God bee so pleased to haue it And then heere let children looke vp to God and learne to feare him and rest not in their parents gettings but rather let them set themselues to honest callings and learne how to bee able honestly and frugally to manage that which shall be giuen to them that when they shall haue such goods and lands in their hands which their parents shall leaue them they may the better be able to employ them and so preserue vvisely that which is befallen vnto them For let parents get what they can if they leaue their children without callings idlely brought vp to goe brauely and to follow the loose wayes of most rich mens children in these dayes as not knowing any thing but how to play the Gentlemen as they call it a consumption will soone sease vpon all and turne them out of all and they become beggers as dayly experience sheweth And his name was Boaz. This is added for more certaine knowledge of the party her kinsman circumstances make Histories more credible and therefore are they expressed This name signifieth strength or fortitude whose sonne he was and of what house he came is noted afterwards in the end of the fourth chapter Verse 2. And Ruth the Moabitesse said vnto Naomi Let me now goe to the field and gleane eares of corne after him in whose sight I shall find grace And shee said vnto her Goe my daughter THis verse is a request made and sheweth first of whom it is made then to whom and for what with the graunt thereunto as is apparent by the words The scope is to shew how great things come to passe by poore and vnlikely beginnings as we may see in this of Ruth of Ioseph cōming to be a Prince in Egypt the like may be seen in Moses yea in the glorious aduancement of Christs Gospel By all which Gods power and wisedome is shewed mans wisedome cast
poore Ruth Whence note I. That there is a recompence of reward from God euen to the poore for well-doing this the prayer of Boaz sheweth who else would not haue begged it at Gods hand and we must know that the Lord in promising to reward well-doing excepts against none rich nor poore but will recōpence the wel-doer be he whosoeuer with him is no respect of persons but he that worketh righteousnesse is accepted Act. 10. of him and godlinesse in whomsoeuer it be hath the Promise of this life and of the life to 1. Tim. 4. 8. come Let this comfort the poore in their well-doing and in their works of vertue and godlinesse Quest Here it may be demanded what good workes can the poore doe to expect reward from God seeing they haue no riches Answ A good worke is not nor stands not onely in giuing almes and such like things for then should onely the rich be doers of good workes but many other things are good workes and approued of God and which he will recompence which the poore that haue not one peny may doe as to doe the duety of loue and obedience to their parents or to others to whom they owe it to forsake idolatrie for the true worship of God to leaue their countrey for the Lords sake and for his people to forsake their old heathenish acquaintance and kindred All which Ruth did and these may the poore doe which workes God will recompence and all other dueties which one oweth to another in any sort being done in faith in loue and in obedience to God they are good workes and the Lord will reward Col. 3. 24. the same euen the honest and painefull seruice of a poore seruant as the Apostle teacheth Wee see then that the poorest may doe good workes though not such as commonly are so called to the doing whereof the worlds wealth is required and yet herein a poore soules two mites are more acceptable to God then the superfluities of the rich II. The rich from the example of Boaz may not thinke scorne to pray and that very heartily for the poore It is a very rare example to see so mighty a man of wealth and so high in authoritie to be so much taken vp in his affection in considering the poore womans vertue as to breake forth into so vehement a prayer as this was as appeareth by the doubling of the words and yet this ought rich men to doe if they thinke that the poore are not excluded out of the communion of Saints and that they be the children of God with them as they are taught in the Lords Prayer This would shew a great measure of grace this would encourage much the poore to goe on in well-doing But alas this comes not once into the thought of a rich man he thinks the poore bound to pray for him but himselfe not at all vpon any occasion for them because he thinkes he can pleasure them but they can no way pleasure him so he considereth onely outward and personall benefit and not the excellencie of vertue and fruit thereof to them and others as Boaz did And a full reward be giuen thee A good man thinkes his mercies and kindnesse are not enough to recompence and reward the vertue and workes of welldoint in others for he valueth vertue aboue wealth and aboue the price of all these transitorie things Againe note that there is to be expected a full reward for a good worke I say first a reward yet so that it be looked for in mercy and not in merit for God hath promised a reward and that in many places of Scripture and then it shall be a full reward which Boaz prayeth for here to be giuen to Ruth which shall be certainely accomplished in the life to come here sometime in a great measure as it was to Ruth in giuing her Boaz for an husband which he little thought of in this prayer that he should be the reward of her godlinesse and grace This is an excellent incouragement to vertue and good workes Of the Lord God of Israel Israel was Iacobs name and now applied to all his posterity the people of God Thus was the true God called by the name of God noting the persons in the Trinity and of Lord noting his substance and being of himselfe as the originall words to the Learned doe shew and he is the Lord God of Israel because Deut. 7. 6. he chose the Israelites to be his people before all other nations of the Earth a type of the Elect number called The Israel of God To this Gal. 6. true and euerliuing God doth Boaz make request for a full and perfect reward shewing that it is not in man but it must be God that can make a full payment to godlinesse the full reward is to be giuen of him and therefore from him it is to be expected who hath the recompence in his hand in full perfection Vnder whose wings A figuratiue speech vsuall in Psalmes to expresse the loue of God and the Psal 17. 8. and 57. 36. 7. 61 protection of such as be his for as a Hen nourisheth and defendeth her young ones vnder her wings from the Kite and other rauenous birds so doth the Lord care for his people to keepe them in safety from dangers They are safely protected Deut. 33. 29. who come to the Lord and trust in him for Psalm 91. God hath vndertaken to protect such and he is Zach. 2. 8. able to desend them and he will doe it because he loueth them Oh then let vs labour to be of the Lords people to goe vnto him and to trust in him Men being in danger here get into great mens seruice for protection and we being in greater danger yea in such dangers euery day on the right and left hand from which none can deliuer vs but God should not we seeke his seruice for protection And being in it let vs be comforted as sure of his aide let vs trust in him as did Dauid for he saueth all them that put their Psal 61 4. Psal 17. 7 57. 1. Psal 17. 8. and 119. 94. Psal 63. 7. Psal 34. 91. Iob. 1. trust in him Let vs in neede runne to him for aid as did Dauid and desired to be saued by him and let vs reioyce vnder the shadow of his wings for his Angels shall guard vs and pitch their Tents about vs he will make a hedge about vs also and if this will not be defence enough then Zach. 2. 5. will he be a wall of fire so sure and safe shall we be from all our enemies Thou art come to trust Boaz taketh it for granted that shee had faith for they that come to Heb. 11. God must beleeue that he is This draweth vs to God this keepeth vs with him when we be come vnto him Now that we may know what is here meant by faith we must
meaning largely and freely as the words following intimate which it may seeme they vsed at such times as this Wee may note that it is lawfull to eate and drinke more largely at one time than at another as in times of feasting which the Israelites kept in old time in reaping the fruits of the 2. Sam. 13. 1. Sam. 25. Gen. 21. Nehe. 8. Gen. 29. 22. Iud. 14. 10. Mat. 22. 2. Iohn 2. 1. King 3. 15. Esteâ— 9. Gen. 26. 30. 43. 34. Iob 1. Earth as here so at sheep-shearing they feasted at the weaning of children as we at christ'nings at solemne times of reioicing at mariages at such times as God bestowed blessings and speciall fauours or did graciously deliuer his people at the intertainment of friends and louing meetings of brethren and kindred at such times and vpon such occasions may we eate and drinke and reioyce our hearts But yet with these Caâ—eats First to take heed of excesse by falling either into gluttony or drunkennesse or wanton songs or wanton behauiour or by foolish iesting and mocking of the godly as the Philistims did Iud. 16. 25. Samson Secondly to keep such feasting seasonably not in time of Gods iudgements nor in the time of the affliction of the Church for then Esai 22. 13 14 15. it befitteth vs rather to fast then to feast Thirdly Amos 6. 6. that wee behaue our selues Christian-like First 1. Cor. 10. 31. to praise and blesse the Lord and glorifie him And here is worth the remembrance the behauiour of the ancient Christians in their feastings Tertul. apol cha 36. together they sate not downe before thanksgiuing they ate and dranke moderately so as they would not hinder their deuotion to God afterwards their communication such as they that knew they spake in the Lords hearing when they had sufficed themselues they prouoked one another to speake somewhat out of the Scripture or otherwise good things to the praise of God by which was triall made how much euery one had drunke and finally they ended their meeting with prayer this was a religious and Christian feasting Secondly in all our myrth to remember and not forget as Dauid saith Ierusalem Psal 137. 5 6. Neh. 8. 11. the Church of God Thirdly to remember the poore which want wee must not bee Nabal-like to feast like a King and bee without mercy to Dauid and his company needing our reliefe nor as the rich Diues faring diliciously and suffering the poore to perish at our gates These caueats obserued wee may eate and bee merry And his heart was merry Eating and drinking Psa 104. 14 15. make the heart merry Thus were Iosephs brethren Gen. 43. 34. made merry for the spirits of men hereby are refreshed and let loose as it were from cares and this benefit we may haue by the Lords creatures Prou. 31. 6 7. and praise God for the same so wee keepe a moderation and vse sobrietie as Boaz here and not become as drunken sots like Nabal Hee went to lye downe at the end of the heape of corne After his labour and repast he went to take his rest not in any dainty bedding but euen in the floore at the end of the heape and this did hee for the safetie of Gods blessings and the better keeping of the corne winnowed from pilfering Note hence I. That painefull labour maketh man not curious of his lodging Boaz here can lye hard Iacob a Princes sonne brought vp daintily at his mothers lap can take a stone and lay it vnder his head for a pillow and sleep soundly being wearied with trauell which maketh rest and hard lodging very pleasant to him and howsoeuer Iacob might lye better before yet did he neuer rest more blessedly than in this hard bed for now the Lord spake to him and he saw Gods Angels ascending and descending vpon him for it falleth out the more the body is pampered the lesse spirituall comfort and the lesse the body is cehrished the more is the soule made glad and the nigher wee be to God Would we therefore not be nice nor curious of our lying Let vs labour our bodies till we be wearie and we shall take hard lodging without dislike hunger maketh poore fare sweet so doth labour make hard lying pleasant II. That it is good husbandrie to Prou. 27. 23. seeke to saue as well as to get Boaz was noble wise rich and also thriuing yet mercifull and therefore not base but yet would as need required see to his owne estate and Gods blessings bestowed vpon him that they might not be diminished by purloining hands This honest care of this great man and good man too checketh such spend-thrifts as doe waste Gods blessings they bee theeues to themselues and such as depend vpon them they worke their owne ouerthrow and destruction and in aduersitie they shall be without comfort for their consciences will tell them that they haue iustly brought vpon themselues that euill And she came softly and vncouered his feet and laid her downe A great shew of euil for she went to a wrong man it was also in the night and alone to him alone and after his feasting too a too bold aduenture vpon her mothers weake aduice in this manner of doing True it is the successe was good but this more of Gods mercy then the fact deserued Boaz also commended her vers 10. but it was not for thus comming not for the manner but for the thing intended to wit to match with him shee following the rule of the Word and not lust to seeke to young men whether poore or rich Here we see what Naomi contriued she did with as much cunning as care act it for it is said shee came softly secretly and without any stirre or noise to awake him and so laid her down at his feet waiting when he should of his owne accord awake We warily act a thing where wee be loth to offend and there are wee contented to waite patiently where we feare to doe amisse as Ruth doth here This wisedome can we shew in attaining our desires in things of the world Oh that we thus could behaue our selues towards God! and that we might say with the Prophet My soule doth waite for the Lord and in his Word doe I hope Psal 13 1. 5 6. Verse 8. And it came to passe at mid-night that the man was afraid and turned himselfe and behold a woman lay at his feet THe euent of Ruths thus secretly comming in and lying at Boaz feete vnawares to him Where note the time when the euent it selfe the effect of it and the occasion of both in the last words And it came to passe at mid-night Thus long Boaz slept after his labour and paines-taking before hee did awake Note that the wearied body Eccles 5. 12. and quiet mind sleepes soundly so Salomon telleth vs eate he little or much If therefore we would soundly sleepe being in bodily health let vs
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