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
mercies and therefore he seuerely punished them as the story of the Iudges shew in giuing them into the hands of their enemies grieuously to oppresse them and heere by famine to plague them From whence we may obserue I. That sins especially these aforenamed deserue the Iudgements of God Deut. 28. 1. King 8. 35 36 37. because sinnes prouoke and incense the wrathfull indignation of the Lord against men as appeareth by his terrible threatnings Ps 11. 6. Rom. 2. and his inflicted punishments vpon euill doers of which there want not examples in the Scripture as the old world Sodom Israelites in Wildernesse in Canaan and therefore to escape plagues let vs take heede of sinne Ezech. 18. 31. Reu. 18. II. That famine and dearth is a punishment for sinne and that a great plague Ezech. 5. 16. Deut. 28. 23 24. Leuit. 26. 19 20. Amos 4. Therefore to auoide it either preuent sinne that it bee not committed or if we be ouertaken repent of sinne and that sincerely and speedily And when this hand of God commeth vpon vs let vs search our waies and let vs humble our selues 2. Chro. 7. 14. that the Lord may heale our Land for it is a terrible iudgement 1. Sam. 24. 14. and without mercy 2. King 6. 10 29. Ezech. 4. 10. This famine men do know yet there is another Famine which few know or if they know it they feare it not the famine of the Word Amos 8. 11. which the Lord threatneth by that Prophet as a greater plague than thâ— famine of bread and water the foode for the body and yet alas who feareth it who are touched with the terrour of this plague III. We may hereby see how God made his word good vpon them and that he dallyeth not with his people in denouncing iudgements against them for Moses had told them Deut. 28. that God would thus afflict them if they would bee rebellious against hm and heere the story telleth vs that in the daies of the Iudges this plague of famine came vpon them This Ezechiel verifieth in Chap. 6. 10. and the punishments inflicted as the Lord denounced them shewe the truth hereof that the Lord speaketh seriously hee doth not iest with sinners he will certainely make good vpon them what he threatneth as may be seene vpon Iezabel Ely's sons and vpon his house vpon Iâ—roboam Ioachin Zedechiah and on Ierusalem For the Lord is the God that hateth iniquity and is iust in his Word euen the God of Truth as well in threats as in promises And therefore let vs feare the Lyons roaring and not be like him that blesseth himselfe and dreadeth not the curse Deu. 29. 18. but presumeth of mercy as if God were not also iust to punish offenders But such must know they deceiue themselues they harden their own harts they abuse Gods mercy which is to worke feare Psal 130. 4. Ier. 33. 9. and obedience Rom. 12. 1. They spoyle God of his Iustice and Truth in his threats incense the Lords wrath to plague them in a high degree as he threatneth in Deuteronomie 29. 19. In the Land In the Land of Canaan the Kingdome of Israel where God had placed them planted them and promised to them his blessings plentifully yet see now for their sinnes in a Land once flowing with Milke and Honey Ezech. 20. 6. they finde scarcity Hence note I. That people depriue themselues by their sinnes of that which God had giuen and they enioyed according to his promise For sinne will depriue Angels of heauen Adam of Paradise Cain of his honour Ruben of his birth-right thousands of the Land of Canaan though they came out of Egypt Ierusalem of her Kings her Temple Peace and prosperity men of their honours as Ieroboam Haman of their libertie as Manasses of health as Vzziah of their liues as Corah with his company Let vs then blame our selues for our miseries and not the Lord for punishing vs as wee deserue And if we would hold the blessings which wee doe inioy beware of sinne which will robbe vs of all we haue II. That a fruitfull Land is made barraine for the sinnes of the inhabitants thereof Psal 107. Leu. 26. 19 20. And these sins in particular procure this plague The abuse of Gods mercies Luk. 15. 14. Idolatrie 1. King 17. 1. 2. King 4. 36. The murthering of innocents 2. Sam. 21. 1. and the oppression of the poore Amos 4. 1 6. Know then how to preuent hereby scarcity and in the time of want turne from sinne by repentance and blame not the heauens or earth murmure not against vnseasonable weather but be displeased with our sinfull selues III. Iudgement begins at the house of the Lord 1. Pet. 4. Ezech. 9. hee will shew his hatred of sinne vpon the land of the liuing for he cannot suffer euill in his people if a Moses an Aaron a Dauid a Iosias sinne they shall feele the smart of it Now therefore if iudgement begin at Gods House what shall become of Gods enemies If the Church feele wrath what may the Aduersaries expect A certaine man of Bethlehem Iudah Iudah the Royall Tribe And this is added for distinction because there was another Bethlehem in Zebulon Iosh 19. 15. This Bethlehem was called Ephrata Gen. 35. 13. sixe miles from Ierusalem as some say here Iacob fed his sheepe Gen. 31. heere Rachel died Dauid was borne and Iesus Christ our Lord It had the name from Plenty and signifieth the House of bread So as we see the noble Tribe of Iudah and this honourable place of Bethlehem felt this scourge of God No place is exempt from the punishment where sinne is suffered to reigne It bringeth famine vpon Bethlehem Iudah and on the Land of Israel it bringeth the sword and famine into Ierusalem There is then no place to keepe vs free from feeling the punishment if sinne be not remoued chase out this and call home againe the Lords blessings Went to soiourne As a stranger in another Countrey from his owne home We here see how God can remoue by one meanes or another men out of ther homes and harbour Dauid through iust feare of Absalom out of Ierusalem Manasses by force out of his Kingdome into prison other by vnthriftinesse cast out themselues some voluntarily leaue their habitation and place of abode and returne not againe All which came about by the hand of God who hath all things at his disposing that no man may thinke himselfe securely settled especially if he be a Shebnah the Lord Esay 22. 15 16 17. will driue such out Amos 4. 2 3. Note againe how feare of corporall wants will make men leaue their home their natiue soyle their friends and kindred to goe into a strange countrey So forcible is nature for preseruation of bodily life which man so much esteemeth and loueth This should then make men care to keepe the blessings prouidently and frugally also to auoide the occasions and meanes of wastfull misspending seeing seare of want
buriall was a duty performed to the dead then as now and therefore shee speaketh of it as hoping that it would be performed to them as mē alwaies haue done one for another successiuely Abraham for Sarah Isaac and Ismael for Abraham their father so Esau and Iacob for Isaac Yea wee reade how God himselfe buryed Moses and with what solemnities burials were performed wee may see by the embalming of Iacob and his carrying into Canaan with such troups and the mourning there made for him diuers daies The godly would not neglect this to Iohn Baptist beheaded to Christ crucified and to Steuen stoned It is humanity it is an honest and good respect vnto the dead and done by beleeuers also in the hope of the resurrection It was esteemed a mercy to be buried and the contrary was threatned as a punishment as wee may see in 1. King 13. 14. 2. King 9. 22. and 22. 20. Deut. 28. 26. Ier. 18. Yet we must know that a Diues may be buried with pompe and yet go to hel and a poore Lazarus be exalted to heauen yea many Saints and Martyrs drowned torne of beasts and burnt to ashes yet receiued the crowne of glory which I speake to shew that although the godly should want buriall yet that hindeteth not their happinesse II. We may see hence that the godly and louing friends haue an affection to bee buried together Iacob would lye where Abraham was buryed the old 2. Sam. 19. 37. 1. King 13. 31. Prophet would haue his bones laid by the other Prophet And it was in former times an honour to bee buryed in the Sepulchre of their fathers And therefore the louing affection of such is not to be blamed as altogether idle foolish which desire to be buryed by their beloued friends especially if they were godly and vertuous The Lord doe so to me and more also When Ruth saw Naomi so earnest to haue her to returne backe as shee thought for her better satisfaction and assurance shee thus breaketh forth into this speech ascertaining her that her words came frō a true affection a and constant resolution of her heart This is a forme of an oath among the Hebrewes for so it is said that Salomon swore 1. Ki. 2. 23. And thus swore Saul 1. Sam. 14. 44. Ionathan 1. Sam. 20. 13. Abner 2. Sā 3. 9. Dauid 2. Sam. 19. 13. but it is not a bare oath but an execration withall 1. Sā 3. 17. Yet is not the curse particularly named but left vnto God Hence we learne I. That it is lawfull to take an oath Heb. 6. 13. Reue. 10. 6. it is warranted Deut. 6. and a part of Gods worship which he will giue to none other it is necessary sometime to decide a controuersie as Exo. 22. 11. and to giue satisfaction and assurance to the mind of others in great and necessary matters which otherwise would not bee credited as here Therefore the Anabaptists erre which hold it altogether vnlawfull for it is lawfull to sweare being thereto called before a Magistrate so Abraham made his seruant to sweare Gen. 24. and Asa made his subiects to take an oath 2. Chro. 15. so Ezra Chap. 10. and Nehemiah Chap. 13. It is lawfull to sweare for confirmation of a truth in weightie matters one to another as the spies swore to Rahab Dauid and Ionathan one to another Dauid to Bethsheba Ruth here to Naomi and Saint Paul did often call God to witnesse for the glory of God and the furtherance of the Gospell We may therefore lawfully take an oath so it be in truth not a lye not with an equiuocation or mentall reseruation to deceiue in righteousnesse that the matter be iust and in iudgement knowing well the thing and vpon mature deliberation and settled perswasion of the truth Beware of common and vsuall swearing the custome thereof maketh it worse and proclaimeth the man to be vnreformed in his heart yea though the thing be true which he sweareth A man should be so honest and his word in such esteeme as his oath should not neede in ordinary matters And as we must take heede of common swearing so when we are to sweare let it bee in truth righteousnesse and iudgement take heede of periury which God wil reuenge Ezech. 5. Yea he sweareth to reuenge it Ezech. 17. 16 19. II. That the godly when they sweare they sweare by God if they doe otherwise it is their fault When the Angel sware Reu. 10. 6. it was by God so was the oath of Dauid Ionathan and others we are taught by God himselfe to sweare by himselfe Heb. 6. and this will giue satisfaction for that God can beare witnesse and the calling of him to witnesse worketh a credit in the party to whom another doth sweare such is the reuerence of Gods name in mens hearts Hee can reuenge periury and it is his will that wee should sweare onely by him Deut. 4. 10. Exo. 23. We are not therefore to sweare by false gods as did Iezabel by her gods 1. King 19. Ios 23. 7. Psal 16. 4. Zeph. 1. 5. nor by them that are no Gods Ier. 5. 7. Amos 8. 14. nor by the creatures Mat. 5. 35 36. for such swearers take Gods honour from him and make these things by which they sweare Idols they breake the Lords Commandement and prouoke Gods wrath against them Ruth a new Conuert would not sweare by the Idols of her countrey for if shee had it would not haue satisfied Naomi and she had shewed that she had not beene conuerted to the true God whereas now shee declared that shee worshipped the true God III. That euery oath is with an execration either vnderstood or expressed as here in generall tearmes else where they are conioyned Neh. 10. 29. for an oath is a calling of God to witnesse in a matter so as to blesse him if he speake truth or to plague him if hee speake the contrary This should make men take heede how they do sweare lest they bring a curse vpon themselues as did Zedekiah and Vladislaus King of Hungarie and Rodolphus D. of Sueuia when he rebelled against Henry the Emperour his Lord and master by the instigation of Pope Gregory the seuenth IV. That in imprecations and formes of cursing it is best to passe ouer with silence the special kind of the iudgement and not to name it but to leaue that to God as Ruth doth here and Salomon 1. King 2. 23. 1. Sam. 14. 44. 20. 3. and 3. 17. 2. Sam. 3. 9. Saul Ionathan Abner Eli others and not to say as now many will I pray God I may neuer stirre That I may be hanged That this bread and drink may neuer goe thorow me That I may be damned That the Deuill may fetch mee and a thousand of such fearefull wishes too boldly vttered from a presumptuous spirit not fearing the terrour of God especially when wee doe consider what dreadfull examples there haue beene of this
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
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
thereof pray much and humble themselues with teares where shall the wicked and sinner 1. Pet. 4. 18. appeare How can the common and carelesse Christian bee saued Thus should they reason to rowze vp their spirits to make them to seeke God and feare damnation and not take occasion by the falls of some to condemne the profession of Religion it selfe in others and so to make no account thereof in themselues to the hardning of their owne hearts and so heaping vpon themselues the iust deserued vengeance And she rose vp before one could know another That shee might bee gone away out of the floore before the light or at the dawning of the day very earely ere others should bee stirring This shee did perhaps out of a ioy of heart and desire to bee with Naomi to tell her the successe of her counsell which she carefully followed as it may seeme by her hasty relation of the matter vnto her mother in law when shee came vnto her as shall bee shewed in the 16. verse Note heere that they bee not drowzie-headed whose hearts are taken vp with their businesse they can rise betimes and preuent the day whether it bee the desire of getting goods or enioying pleasure or to doe mischiefe which makes some not to rest or that it bee such ioy as was heere in Ruth or a good will to doe a thing as in Abraham to obey God Gen. 22. 3. and 28. 18. hee arose vp earely so Iacob to get to his Vncles Iosua to find out the transgressour in the excommunicate Iosua 7. 16. thing to put euill away from Israel Dauid to go with that which his father sent vnto 1. Sam. 17. 20. the hoast So that let the heart be taken vp with loue care ioy desire it will doe any thing the spirit of drowzinesse will bee shaken off for it is the carelesse minde which maketh slothfull To bee therefore stirring and to raise vp our selues out of the bed of idlenesse wee must set our hearts vpon our affaires I might also note how darkenesse keeps vs from the knowledge of one another therefore in darkenesse man feareth not the face of man and so is bold to doe euill because hee is hid from the sight of others and as it is in bodily darkenesse so in spirituall the ignorant and blind in soule dare do any thing they blush not neither be they ashamed which others enlightened are afraid to commit neither can they discerne one another for the light of Truth they haue not But yet though men can bee hid in darkenesse from men they cannot bee so from God For hee said or as others reade And hee said Let it not bee knowne that a woman came into the floore If you reade For it is a reason from Boaz his speech of her so soone rising if And then it is his admonition to her that beeing risen shee should so get her into the city that others might not know that they were alone together in the floore that night Howsoeuer it bee read Boaz herein sheweth his care of his her honest name and credit which might hereby bee brought into suspition albeit their consciences had told them that they had done nothing worthy blame for any act of dishonestie From hence let vs note First that it neuer was neither yet is a matter of good report but a suspition rather of euill for a man and a woman to be taken together alone in places vnfit vnusuall and at times vnseasonable This the words of Boaz doe plainely heere giue vs to vnderstand for man is so apt to this sinne of the flesh yea the best without especial grace as light occasions breed suspitions because also men are not so charitable as they should bee if any least shew of euill may seeme to bee giuen this way Therefore let such as would not bee suspected beware how they be in company alone together when and where suspicions may arise Secondly that it is not enough to haue our consciences cleare before God but our selues cleare of giuing iust suspition of euill before men This was Boaz his care and Saint Pauls for it is not enough to haue a good Acts 24. 16. 2. Cor. 8. 21. conscience within but we must haue care of our good name to be well reported of abroad which is an excellent thing better then riches then Prou. 22. 1. Eccles 7. 1. Hebr. 11. 2 39. 3. Iohn 12. oyntment And this the godly will endeuour to obtaine to stop the mouthes of aduersaries that they may bee put to rebuke and to procure glory 1. Pet. 2. 12. to the Gospell which they doe professe This being our duetie then are they reproueable which make no conscience of offence before men because say they our hearts condemne not vs wee know wee doe not what men suspect when yet the Apostle forbids offences and to 1. Cor. 10. 3◠12 13. looke to expediencie and not simply to the lawfulnesse of a thing and to auoid all appearances of euill There are another sort worse than these who are so farre from auoiding suspition of euill as they are not ashamed of the euill it selfe being past shame and dare openly boast of their lewdnesse without blushing of which both Esai and Esai 3. 9. Ier. 6. 15. 8. 12. Ieremie doe complaine Verse 15. Also hee said Bring the vaile that thou hast vpon thee and hold it And when shee held it hee measured six measures of Barley and laid it on her and shee went into the Citie HEre is Boaz his liberality and testimonie of loue nothing wherein it was receiued what and how much hee gaue his helping her vp with it to conuay and carry it away And lastly his and her departure into the citie Also hee said Boaz his former speech was for her credit but this is for her comfort the former stood in words but this in a good work of mercy A good mans loue appeareth in word and in deed in good counsell and in good works of comfort also This sheweth loue to bee perfect not feigned this is to follow the Apostle Iohn his exhortation 1. Iohn 3. 18. not to loue in word and tongue onely but in deed and in truth so loued Boaz and so doe all blessed men loue If therefore the loue of worke bee wanting and onely the loue of word it is counterfeit loue and Saint Iames reiecteth it as Iam. 2. no loue Bring the vaile that thou hast vpon thee and hold it He tooke occasion from this loose vaile to bestow corne vpon her for a good man in his willingnesse to do good will take the smallest occasiō to shew it This word vaile in another place is translated Esai 3. 22. mantle It was a loose garment cast vpon her to keepe her warme and to couer her in the night There was vsed also among them another vaile for the day to throw ouer their heads and faces for modestie sake
they may know how well to vse them before they enioy them and then will hee afford them their hearts desire and make them merry and glad with the ioy of his countenance Therefore after humiliation look for exaltation this will worke comfort vnder the crosse and make vs patiently awaite the time of our deliuerance Then went Boaz. That is that morning not deferring what he had promised Chap. 3. 11 13. where I spoke of the keeping of his word which here he accomplished See there this truth that an honest man will bee carefull to keepe his word which here I will no farther insist vpon Note further that what is done with the heart is done cheerefully and speedily Boaz goeth about this without delay yea so did Abraham in a matter of rare Gen. 22. obedience yea he rose vp betimes earely in the morning to sacrifice his sonne for what the heart is wonne vnto there the whole man is set on worke if Sichems heart cleaue to Dinah he will Gen. 34. 3. 19. not deferre the matter to bee circumcized that he may enioy the desire of the heart By this may we discouer whether the heart goe with a businesse if it be done cheerefully and speedily the heart is with it if but slowly and without alacrity the heart is absent as in many which come so a Gen. 34. 20. Deut. 17. 5. and 21. 19. and 22. 15 24. and 25. 7. Prou. 31. 23. Ios 20. 4. Iob 29. 7. to the Church and being come sit as dead without any liuelynesse because their hearts are elsewhere Vnto the gate The Gate was the place of iudgement as a many places in Scripture shew Now why it was there these may bee the reasons First for easie accesse of all sorts as well strangers as Inhabitants to the place of iustice from which none are to be kept backe In open places is the more roome Secondly for the better manifestation of iustice in the sight hearing of all which taketh away suspition of iniustice Thirdly for the preuenting of thronging by the concourse of of people not wholesome and sometime dangerous in those hoat countries Fourthly that such as passed to and fro might bee called into the businesse either as witnesses or parties sometime as it fell out in this Session here with the kinsman comming at vnawares Fiftly because the gates be the strength and munition of the Citie now there for Magistrates to sit doth more grace their authority who sit there as Commanders in the place able to command the whole Towne Sixtly and lastly to put all that enter into the City in mind of well-doing and to take heed of euill These bee my coniectures but whatsoeuer the reason was this may wee learne that publicke causes are for publicke places and there to bee determined of for in such cases the Deut. 21. 19. 22. 15. 17. 5. and 25. 7. Gen. 34. 20. Lord commandeth to goe vp to the gate of the Citie as also it was the manner of the Heathen thereabouts so to doe It befitteth the cause it preuenteth suspition of sinister dealing in priuate and publicke places doe grace more authority then priuate meetings And therefore this course is to be approued and the priuate hearing of publicke businesses as in criminall causes is against the Apostles Canon and hereby great euils fall out iustice is preuerted and sinne often vnpunished the offenders let goe for gaine who should bee made examples that other might Deut. 21. 21. heare and feare And sate him downe there Seates were prepared before for him and the rest as the common place of iustice which sitting downe of him in the publicke place of iustice sheweth that he was a Iudge and a man of authority and the best also in the Assembly because he tooke the first place Note briefely First that sitting is the grauest gesture for Iudges and Magistrates in places of iudgement so euer set out Prou. 31. 23. Mat. 19. 28. Reu. 20. 4. and so euer vsed in those parts and likewise with vs which therfore is to bee obserued for the better setting forth of their authority which they should mind to grace by all meanes in the peoples eyes for more reuerence sake Secondly that God so guideth by his prouidence these worldly estates that euer some are better men in place and dignitie then other some such a one was Iob Iob 1. 1. 29. 7 8 9. and so Boaz heere for the preseruation of peace in Church and Common-wealth which hand of God wee are to prayse him for and to pray vnto him to vphold this inequality of persons for else what would follow but disorder and confusion and euery man would doe what hee list Iud. 17. 6. and 18. 1. See this with our selues when men of equality meet and haue light occasions offered Oh how doe they scornefully behaue themselues one to another Thirdly that men of place according to their dignitie may take their place without staine of pride for Boaz doth it it is also their right and it preserueth order and that dignitie which God hath giuen them Therefore may they take their place yet so as they be humble and not hautilyminded neither proudly contend for it and so disturbe publicke peace which should euer bee most deare to euery one especially to men in authority If men may take their place then such are blame-worthy which with an enuious eye find fault with any for so doing and they also doe amisse which out of too great humility to speake but so of it doe lose their due place and there withall so much of due respect vnto their person and degree yeelding their place to the lesse worthy and so lift vp the other in pride and make themselues of lesse esteeme But as there be some such so lowly-minded so are there others too highly-conceited of themselues who will take place of their betters assuming to themselues more then they deserue this is pride and hatefull arrogancie And behold the kinsman of whom Boaz spake Chap. 3. 12 13. came by This word of attention Behold calleth the Reader to a remarkeable thing and to an especiall prouidence of God in bringing this kinsman thus hither not as yet called or sent for If hee had beene sent for or called and so come of purpose it seemeth the Holy Ghost would not haue said Behold This then was the guiding hand of God to further this match Whence wee doe learne that when God will prosper a businesse his prouidence will apparantly bee seene in that businesse and in the successe thereof as you may see before in Chap. 2. Boaz his comming into the field and Ruths lighting vpon his Reapers so in Abrahams seruant Gen. 24. guided to Labans house and in Rebecca her comming out whilest he prayed standing by the Well and shee performing euery thing according as he had prayed immediatly before Such a prouidence was seene in the Midianites comming Gen. 37.
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