or happy then a very Deuill except in the right vse of true Religion in nothing else can he goe beyond him nay in no other thing can he equall him Let therefore true Religion and vndefiled before God the Father which is to visit the fatherlesse and widdowes in their aduersity and to keepe our selues vnspotted of the world be our chiefest praise Verse 7. And shee said I pray you let me gleane and gather after the Reapers amongst the sheaues so she came and hath continued euen from the morning vntill now that shee tarried a little in the house THe Bayliffe proceedeth still on in the commendations of Ruth from her humility and modestie in not presuming without leaue and then from her diligence and constancy in her labour and paines-taking And shee said I pray you let me gleane and gather after the Reapers amongst the sheaues That is the eares of corne which lie scattered by the sheaues which yet lay abroad and not that she did desire to be meddling with the sheaues This she desired and Boaz alloweth verse 15. which seemeth therfore to be a special fauor to her It was lawfull for strangers fatherlesse widdowes to gleane Deut. 24. 19. by Gods allowance commandement vnto his people yet she entereth not boldly vpon that libertie but asketh leaue humbly and modestly Whence we may learne That although God do bid the rich to relieue the poore and to giue leaue in this case for them to gather scattered eares yet is the same to bee obteined by leaue and the good will of the Owners as Ruth here hath leaue For though the rich be commanded to giue by Gods Precept yet before men they haue right to all they haue and it is at their libertie to dispose thereof in that respect and they may make choise of their poore as they see them to need and to be worthy of reliefe and therefore albeit a man be poore he may not because God commands the rich to relieue him be his owne Caruer he may not take from the rich any thing but as it shall be bestowed vpon him Let the poore learne humility and modesty and not be insolently bold and vnthankful or false and deceitfull as many be who make no conscience to filch and steale and thinke their pouerty a reason sufficient to excuse them especially if it be but in trifling things as they account them as is the picking now and then eares out of sheaues or shockes of corne or breaking hedges for firewood or robbing of Orchards or the like But let them know that pouertie excuseth not their sinne it is theft in them and the Theefe is Zach. 5. 1. Cor. 6. cursed and theeues shall not inherit the Kingdome of God So shee came and hath continued euen from the morning vntill now After leaue shee set her selfe to worke but before as it may seeme shee went home againe stayed a little so as her first comming was but to know where to get leaue and then forthwith after to fall to her labour yet shee made not her mother acquainted with any thing till night as appeareth by verse 19. The chiefe point commended here to vs is That painefulnesse in our labour with constancie is prais-worthy so is it here in Ruth as it was in Iacob and blessed in them both for this is commanded Eccles 9. 10. and the contrary forbidden Rom. 12. Let vs then be diligent in our labour and be constantly painfull So shall God be obeyed Eccles 9. 10. Prou. 27. 23. who hath promised to blesse such Pro. 28. 19. and 20. 13. So it is gainefull to the body healthfull it doth procure fauour Prou. 11. 27. and honour Pro. 12. 24. and maketh rich Prou. 10. 4. with Gods blessing Prou. 10. 22. Beware then of sloth which is forbidden Rom. 12. it bringeth men to follow vaine company Prou. 28. 19. gaming Prou. 21. 17. as experience sheweth and so hasteneth pouertie Prou. 10. 4. as being the punishment thereof for God threatneth such with scarcity Prou. 19. 15. and 12. 24. and 6. 6. and we see that such become wastfull Prou. 18. 9. and their house decaieth Eccles 10. 18. There be which labour but not cherefully not constantly and therefore these may here learne to amend by the example of this Ruth and the good houswife in the Prouerbs which putteth her hands willingly Prou. 31. 13. to worke for it is a hatefull thing to be slothfull in our businesse and forbidden as before Prou. 10. 26. Prou. 28. 9. is shewed In this the seruant or day-tale-man may rob their Master they are brethren to great wasters saith Salomon and are a consumption to the estate of such as keepe them yet such make no conscience of this deceitfull working though perhaps they haue a good measure of knowledge and would be held more conscionable then some others be But here it will be asked perhaps Who may be called slothfull Salomon will tell thē that such be slothfull First which refuse to worke Pro. 21. 25 26. Secondly which make idle excuses to keepe them from dayly labour Prou. 22. 13. and 26. 13. Thirdly which be subiect to much sleep for sloth causeth sleep Prou. 19. 15. Fourthly which loue their beds too well Prou. 26. 14. and 24. 33. Fiftly which suffer their ground to lie vnhusbanded and their house to decay Pro. 24. 30 31. Eccles 10. 18. Sixtly which for a little cold will neglect their profit and doing of their duety Prou. 19. 4. Seuenthly and lastly which goe lazily as if they went vpon thornes and loth to hurt themselues Prou. 15. 19. These be Salomons markes of the slothfull Saue that shee tarried a little while in the house Thus this seruant is carefull to speake the truth in his relation to a small circumstance of time that he might not be disproued Honest minds and louers of the truth are carefull to speake truely euery Nehem. 4. 23. way in euery circumstance that they may not be taxed in the least degree of vntruth For he hath an high esteeme of the truth whereupon he weigheth his words and is carefull in speaking onely the truth Oh that this care were in euery Ephes 4. 25. one now a dayes as it should be We are commanded to speake truth and not to lie one to another Rom. 3. 4. and God whom we worship is the God of truth Christ is truth and the Holy Ghost is Matth. 22. 16. Ioh. 14. 17. the Spirit of truth leading into all truth the Gospel by which we beleeue is the Word of truth and lastly it is a marke of one that shall dwell in Gods Tabernacle and rest on his holy Hill to speake the truth and that from his heart too If we haue such motiues to presse vs to this duety then first iustly are they reprouable which doe make no conscience of speaking truth but are notorious lyers such be of the Deuill they liue Ioh. 8. 44. in one of
the faithfull concerning some of them or to shew some wicked instruments in their posteritie as in the genealogie of Cain The genealogie of the godly is set downe for these ends First to shew how God registreth vp his people in a booke of remembrance as being precious in his eyes Secondly to shew how hee hath had from time to time thorowout all ages a race of righteous people a peculiar generation to himselfe in despite of Satans malice and all his bloody instruments Thirdly for helpe to Chronologie as may bee seene in Gen. 5. from the liues of the Patriarkes Fourthly to shew the descent from the first Adam to the second as appeareth in the Euangelists where Matthew intitleth Mat. 1. Luk. 3. his first Chapter the booke of the Generation of Iesus Christ from Abraham to Ioseph and then Luke from Ioseph to Adam This genealogie here in Ruth is to teach the truth of Iacobs prophecie concerning Christs comming of the Tribe of Iudah for here it beginneth at Pharez Iudahs sonne and descendeth to Dauid the royall Prophet and type of Christ Also to shew why the house of Pharez was so extolled in verse 12. by the Elders and people and thirdly to let vs know for what end this Story was written not to praise and set out the vertues of a couple of poore women but to shew from whom Dauid came the figure of Christ euen of Ruth a Gentile a Moabitesse Lastly this may bee to shew the efficacie of the prayer of the people at Boaz marriage wishing by this seede Obed his house to bee as famous as Iudahs house was by Pharez as it was indeed For as Nahshon and Salmon Princes came of him so of this Obed came Iesse and Dauid and so a royall posteritie Of Pharez The Catalogue beginneth here and from this man though misbegotten incestuously the honour of the families is fetched for so in truth it was the Lord making Pharez renowned in his posterity whence not First that the holy Writers are without partialitie they write as things be they omit not for feare of disgrace that which is true and ought to bee set downe they will not spare any friend foe farre off nor neere no not themselues Moses will write his owne faults his Wiues his Brother Aarons and Miriams Samuel will not slip ouer his sonnes miscarriage nor Ionah his owne rebellion against God and his peeuish brabbling with him Ieremie will record his owne impatiencie and Saint Paul his bloody rage against the Saints for indeed they are led by a better Nam quis nescit primaÌ„ esse historiae legeÌ„ ne quid falsi dicere audeat deinde ne quid veri non audeat ne qua suspicio gratiae sit inscribendo ne qua simultatis Cic. de Orat. lib. 2. Vide Iesephum Antiq. lib. 16. ca. 11. vbi meâ—itò culpat Nichol. Damasceni historiam Herodis res falsis laudib ornantem Spirit then that of the world they also cast off selfe-loue and they prefer the truth Gods glorie aboue all which may perswade vs to the reading of these holy Histories full of varieties and yet trueths not to bee found in any writings of men And this should teach such as vndertake to write Stories to deale truely without fabling and to auoide partiall relations that wee may reade true Histories and not fictions and falsehoods to the deceiuing of the posteritie which should bee thereby instructed Secondly that men hold themselues honored to come of such as haue gained honour in the world though otherwise stained in their birth for so here it is accounted honorable to come of Pharez as many with vs doe to come but into this Iland which William the Conquerour obtained how base so euer he was by his birth for outward honour and glory procureth estimation and becloudeth birth so as that no notice is taken thereof Now if outward honor effect this with what honour may we thinke our selues honoured when God the Emperor of Heauen and earth is willing to acknowledge vs to bee borne of him and to bee called his Sonnes But of this few glory because it is onely spiritually discerned and for that such as bee so honoured with God finde here many crosses and so are in contempt with the worldly-minded Now in handling the rest of the names I will shew you out of them that as one naturally begets another so the Elect of God are to be qualified one grace as it were producing another The first in this naturall generation is Pharez which signifieth separate so in the supernaturall worke of Regeneration the Elect must bee first Pharez separate by their effectuall calling by the Word and by the holy Spirit in their conuersation from the vaine world for such 2. Cor. 6. 17. are the Children of God and such ought they to bee as the Apostle exhorteth else wee bee Ephe. 5. 11. not of this spirituall Regeneration Such then as are companions with wicked and so liue they are no Pharezes and so none of Christs line Pharez begate Hezron So is it plaine Gen. 46. Verse 19. 12. Matth. 1. 3. 1. Chron. 2. 5. who went downe Gen. 46. 26. with Iacob into Egypt contrary to the opinion of some Popish writers the name signifieth in the midst of gladnesse and such bee the Elect after they become Pharezes they must needs be Hezrons full of ioy when they feele the benefit of their separation they are a glad people euen as the Israelites separated from the Egyptians and their heauy bondage Hezron begate Ram. 1. Chron. 2. 9. Matth. 1. This Ram or Aram was not Hezrons first borne but Ierahmeel to giue vs to know that the Lord tyed not himselfe to the first borne but he chose sometime the second as here and sometime the youngest as Dauid and so he doth at this day which is the cause of the difference of Children from one Father and one Mother hauing the same education some doing well other some ill The name signifieth high for so are the Elect Deut. 32. 10. Zach. 2. 8. with God and being once Hezrons ioyfull in the waies of God they seeke and set their mindes on things aboue as the Apostle exhorts Col. 3. â— all risen with Christ to doe They be not base-minded to pore vpon the world as Earth-wormes but are high-minded towards God and things aboue they are of a generous spirit not suffering the things below to tread downe their affections and to draw them from God Ram begate Aminadab 1. Chro. 2. 10. Matth. 1. He was Father in law to Aaron who married his Exod. 6. 23. daughter Elishebah this name signifieth my people is noble or free and so are the Elect for hauing attain'd to this height that they become Rams or Arams they free themselues from the world as far as it hindereth them from setting their minds on things aboue And Aminadab begate Nahshon 1. Chron. 2. Verse 20. Matth. 1. Who was
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
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
and they said Is this Naomi IN the sixth verse they tooke their iourney and after stood parleying by the way now they goe forward till they came to the end thereof so as here is shewed how long they did iourney and whither and then what was the euent when they came there So they two went vntill they came to Bethlehem When Naomi had tried her she tooke her to her and so shee poore woman returneth into her Countrey left of all except this one shee was forsaken but not of all one goeth with her and they two poore women goe together and left not off till they did come vnto Bethlehem Whence obserue I. That they are to bee admitted into our fellowship whom wee find to be constant in a good course and true louers of goodnesse whatsoeuer they were before Naomi thus admits of Ruth no doubt with great comfort Thus Paul alloweth of Marke 2. Tim. 4. 11. though before hee had refused him Act. 15. 38. and willeth others to entertaine him Col. 4. 10 11. For thus Gods Angels deale with vs they will account vs their fellow-seruants whē we turne to God though before we were neuer so lewd yea they will reioyce ouer vs and will louingly attend vs let vs then admit of such as God also himselfe doth accept of vs. II. That God leaueth not his in distresse or altogether comfortlesse Naomi went out with husband and children and lost them shee returneth not alone but God sent her one to accompany her and to comfort her And where mans company to helpe and comfort faileth there God will send his Angels as with Iacob in his trauell to Mesopotamia and with the three children in the Fornace Yea God will stand by Paul when all men forsake him 2. Tim. 4. because hee knoweth our frailty and weakenesse and therefore will not leaue his altogether comfortlesse that their faith should not faile which to thinke vpon is not a small comfort vnto Gods people in their affliction and troubles III. That a true resolution will shew it selfe in a full execution Shee resolued to goe with Naomi and so shee did till shee came to Bethlehem Iacob vowed and so resolued in his returne from Mesopotamia to build an Altar to God at Bethel and so he did Gen. 18 and 35. Yet this is so to be vnderstood if forcible impediments hinder not as we may see in Pauls will to goe to the Thessalonians which yet he did not then because Satan hindred him 1. Thes 2. 18. By this may we learne to know the difference betweene solid resolutions and suddaine flashes raw and vndigested purposes betweene true resolutions and such as be made in shew but in substance proue nothing so neuer seene in the effects IV. In this their trauell to Canaan and therein to Bethlehem note three things their vnity feruencie and constancie they went together louingly they ceased not to goe on they did not linger they tooke no by-paths neither forgate they whither they were going till they came vnto Bethlehem in Canaan As these thus went to Canaan so should we vnto the spirituall Canaan and heauenly Bethlehem we must goe in vnity 1. Cor. 1. 10. and be of one heart Act. 1. 14. and 2. 1 46. and 4. 24. in a godly feruency Rom. 12. 11. Tit. 2. 14. Ezech. 3. 14. as Eliah Nehemiah the Angel of Ephesus Reuel 2. 1 2. and as our Sauiour whom the zeale of Gods house had eaten vp And we must goe in a constant Spirit and not be weary of well-doing Gal. 6. for he that continueth to the end shall be saued To conclude the obseruations from these words note how Bethlehem the house of bread yea Canaan a land flowing with milke and hony and no lacke in it Deut. 7. 8 9. and 11. 9 11 12. and 27. 3. was made so barren as Naomi was faine to goe into Moab for reliefe and yet now is made fruitfull againe answerable to the name Whence see how the Lord can make a fruitfull land barren Psal 107. 33 34. for the sinnes of the people and againe can turne barrennesse into plenty of his mercy and goodnesse Psal 107. 35 36. Therefore to haue the continuance of Gods mercies take heede of sin when we enioy them prayse him for them when we be in scarcitie seeke to him because God can helpe Psal 65. 10 11 12. and he hath promised to giue a blessing Esay 41. 17 18. 2. Chron. 7. 14. and beware of murmuring in want 1. Cor. 10. remember there the iudgement yet is this a common thing amongst vs now a dayes vpon any vnseasonable weather or worldly crosses to repine which yet easeth vs nothing but doth the more prouoke God to punish vs. And it came to passe when they were come to Bethlehem These words are a repetition of the former words immediately before Thus plainely speaketh the Holy Ghost declaring the matter not in curiousnesse of speech but in euidence of the truth That all the city was moued about them That is All the Inhabitants of the City A figuratiue speech as in Mat. 2. 3. There was a generall comming together to see them Such a mouing is sometime for feare Mat. 2. 3. sometime for ioy 1. King 1. 45. Mat. 21. 10. and of a wonderment Act. 2. 6. All this noteth that Naomi was not an obscure person before but a woman of fame before shee went and therefore was this obseruation of her returne when shee now was come to Bethlehem By which we may vnderstand that the more renowned any be in prosperity the more remarkeable are they in a downefall and in aduersity This experience sheweth to be true among our selues by very late instances for the eminency of such in prosperity haue the eyes of many vpon them friends enemies equals one sort lookes on with loue another with hatred the last with enuie and disdaine and as they be affected in a mans dayes of prosperity so will they speake and shew fully themselues in aduersity This should make such as be set out so to the view of men to behaue themselues wisely in euery estate seeing they be so obseruable Is this Naomi There be three opinions of this and it may be that the company being mixt and of all sorts they might speake the same words but with differing minds Some thinke the words spoken in contempt Is this Naomi Shee that was so faire and full is shee now brought downe If this may stand we see that pouerty bringeth contempt euen vpon the best So was Iob contemned by base fellowes Chap. 30. 1 11. So was Dauid of Nabal of Shemei yea our Sauiour vpon the crosse Salomon speaketh of the poore as subiect to scorne and contempt Prou. 17. 5. and 19. 4. which commeth through the want of heauenly wisedome Prou. 11. 12. the want of Gods feare Iob 6. 14. and because men in prosperity are proud and doe sinisterly interpret of such as be in aduersity Doth aduersity bring contempt Then let