Two Sermons, Commentary · Chapter 2

Two Sermons · Commentary · Chapter 2

p. 126CHAP. II. Vers. 1. 2.

And Naomi had a kinsman of her Husbands, a mighty man of wealth, of the Family of Elimelech, and his name was Boaz.

And Ruth the Moabitesse said unto Naomi, I pray thee let me go into the field, and gather ears of Corne after him, in whose sight I find favour: and she said unto her, goe my Daughter.

THis first Verse presents us with two remarkable things.

1. Poore Naomi was allied to powerful Boaz.

2. Boaz was both a powerful man, and a Godly man.

Of the first. Poore people may be allied p. 128and of great kindred to those that are wealthy; and those that be wealthy, to suuh as are poor. Ioseph, though Governour of Egypt▪ had poor Iacob to his Father, and plain shepheards to his brethren. …sther, though Queene to Ahashuerus▪ hath poore Mordecai for her Uncle.

Vse 1.

Let this confute such as having gotten a little more thick clay then the rest of their Family, the getting of new wealth and honour makes them to lose their old eyes, so that they cannot see and discern their poor kindred afterwards. When Ioseph was Governour of Egypt, it is said, that he knew his brethren, but his brethren knew not him; b…t now adayes it happeneth cleane contrary. If one of a Family be advanced to great honour, it is likely that his kindred will know him, but he oftentimes comes to forget them. Few there be of the noble nature of the Lord Cromwel, who sitting at Dinner with the Lords of the Council, and chancing to see a poor man afar off which used to p. 129sweep the Cells and the Cloisters, called for the man, and told the Lords; This mans Father hath given me many a good meale, and he shall not lack so long as I live. [Fox Page 1188.]

Vse 2.

Let it teach those who are the top of their kindred, the best of their House, to be thankful to Gods gracious goodnesse who hath raised them to such a height. He hath not dealt thus with every one, neither are all of their kindred so well provided for outward maintenance. And also let them learn to be bounti…ul and beneficial to their kindred in distress. Mordecai said to Esther, Esth. 4. 14. Who knoweth whether thou art come to the Kingdome for such a time? namely to deliver her Country-men the Jews from that imminent danger.

So who knoweth whether God hath raised thee up, who art the best of thy kindred, to this very intent, that thou …ightest be the Treasure and the Storehouse to supplie the want of others which p. 130are allied unto thee? But if one should chance to be of so wealthy a stock, as that none of his alliance stood in need of his charity; let such a one cast his eye upon such as are of kindred unto him by his second birth, and so he shall find enough Widows, Orphans, and poor Christians, to receive his libe…alitie.

Notwithstanding, let poor people be warie and discreet, that through their idlenesse they be not a burthen to wealthie men of their alliance. When a Husband-man claimed kindred in Gro…ted Bishop of Lincoln, and would fain on the instant turn a Gentleman, and to this end requested his Lordship to bestow an Office upon him: the Bishop told him, that if his Plough were broken, he would mend it; if he wanted a …lough, he would make him a new one; telling him withall, that he should by no means leave that Calling and Vocation wherein God had set him. So ought all poor people industriously to take pains for themselves, and not to give themselves over to ease, relying and depending for their maintenance on their reference and relation to a rich kinsman.

p. 131Come we now to the second Observation, That the same man may be godly, and also mighty in wealth like Boaz. Behold your Calling; not many wise, yet some wise, as Salomon, and Sergius Deputie of Cyprus; not many rich, yet some rich, as Abraham, Iob; not many noble, yet some noble, as Theophilus. For it is not the having of wealth, but the having confidence in wealth; not the possessing it, but the relying on it, which makes rich men incapable of the Kingdome of Heaven: otherwise Wealth well used is a great blessing, enabling the owner to do God more glorie, the Church and Common-Wealth more good.

Vse.

Let all Wealthie men strive to add inward grace unto their outward greatness. Oh 'tis excellent when Ioash and Iehoiada meet together; when Prince and Pri…st, Power and Pietie are united in the same person; that so Greatnesse may be seasoned and sanctified by Grace, and Grace credited and countenanced by Greatnesse; p. 132that so Kings may be Nursing-Fathers, and Queenes Nursing-Mothers to Gods Church. Contrarie to which, how many be there, …hat thinke themselves priviledged from being good, because they are great? Confining Pietie to Hospitals; for their owne parts they disdaine so base a Companion. Hence as Hills, the higher, the barrenner; so men commonly, the wealthier, the worse; the more Honour, the lesse Holinesse. And as Rivers, when content with a small Channell, runne sweet and cleare; when swelling to a Navigable Channell, by the confluence of severall Tributarie Rivulets, gather mudde and mire, and grow salt and brackish, and violently beare downe all before them▪ so many men, who in meane Estates have been Pious and Religious, being advanced in Honour, and inlarged in Wealth, have growne both empious and prophane towards God, cruell and tyrannicall over their Brethren.

p. 133And Ruth the Moabitesse said unto Naomi, I pray thee let me goe into the field, and gather eares of Corne &c.

Herein two excellent Grace… appear… in Ruth.

First, Obedience; she would not goe to gleane, without the leave of her Mother in law. Verily I say unto you, I have not found so much dutie, no, not in naturall Daughters to their owne Mothers. How many of them now-adayes, in matters of more moment, will betroth and contract themselves, not onelyonly without the knowledge and consent, but even against the expresse Commands of their Parents?

Secondly, see her Industrie, that she would condescend to gleane. Though I thinke not, with the Iewish Rabbins, that Ruth was the Daughter to Eglon, King of Moab; yet no doubt she was descended of good Parentage, and now see, faine to gleane. Whence we may gather, that those that formerly have had good birth, duplicate page p. 132duplicate page p. 133p. 134and breeding, may afterward be forced to make hard shifts to maintaine themselves. Musculus was forced to worke with a Weaver, and afterwards was faine to delve in the Ditch, about the Citie of Strasburgh; as Pantalion in his Life. Let this teach even those whose veines are washed with generous bloud, and a…teries quickned with Noble spirits, in their prosperitie to furnish, qualifie, and accommodate themselves with such Gentile Arts, and liberall Mysteries, as will be neither blemish nor burthen to their birth, that so if hereafter God shall cast them into povertie, these Arts may stand them in some stead, towards their maintenance and reliefe.

And Naomi said, Goe my Daughter.

See here how meekely and mildly she answers her▪ The discourse of Gods Children, in their ordinarie talke, ought …o be kinde and courteous: So betwixt Abraham and Isaac, Gen. 22. 7. betwixt Elkanah and Hannah, 1 Sam. 1. 23. Indeed it is lawfull and necessarie for Iacob to p. 135chide Rachel speaking unadvisedly, Gen. 30. 2. for Iob to say to his Wife, Thou speakest like a foolish Wife. But otherwise, when no just occasion of anger is given, their words ought to be meeke and kinde like Naomies, Goe my Daughter.

Vers. 3, 4.

And she went, and came and gleaned in the field after the Reapers, and it happened that she met with the portion of the field▪ of Boaz, who was of the family of Elimelech.

And behold, Boaz came from Bethlehem, and said unto the Reapers, The Lord be with you; and they answered him, The Lord blesse thee.

FOrmerly we have seene the dutifulnesse of Ruth, which would not leave her Mother untill she had leave from her Mother: Proceed we now to her industrie, and Gods providence over her. As p. 136the Starre, Math. 2. guided the Wise-men to I…dea, to B…thlehem, to the Inne, to the Stable, to the Manger: so the rayes and …eames of Gods Providence conducted …uth, that of all Grounds within the compasse and confines, within the bounds and borders of Bethlehem, she lighted on the field of Boaz.

And it happened.

Objection.

How comes the holy Spirit to use this word; a prophane terme, which deserves to be banisht out of the mouthes of all Christians? Are not all things ordered by Gods immediate Providence, without which a Sparrow lighteth not o… the ground? Is not that sentence most true, God stretcheth from end to end strongly, and disposeth all things sweetly? Strongly, Lord, for thee; sweetly, Lord, for me: so S. Bernard. Or was the Providence of God solely confined to his people of Israel, that so Ruth being a stranger of Moab, must be left to the adventure of hazard? How comes the holy Spirit to use this word, Hap?

p. 137Answer.

Things are said to happen, not in respect of God, but in respect of us; because oftentimes they come to passe, not onelyonly without our purpose and fore-cast, but even against our intentions and determinations. It is lawfull therefore in a sober sense to use these expressions, It chanced, or, It fortuned, Luke 10. 30. Nor can any just exception be taken against those words in the Collect, Through all Changes and Chances of this mortall life: Provided alwayes, that in our formes of speech we dreame not of any Heathen Chance. It is observed, that foreign is not used in all the Workes of Homer; but sure S. Austine in the first of his Retract. complaineth, that he had too often used the word Fortuna; and therefore in the Pagans sense thereof, we ought to abstaine from it.

Observation.

Now whereas Ruth by chance lighteth on Boaz his field, we may observe; Admirable p. 138is the providence of God, in the ordering of contingent events, to his glory and his Childrens good. The Scripture swarmeth with Presidents in this behalfe, which at this time I surcease to recite, and conclude with the Psalmist; O Lord, how wonderfull are thy workes! in wisdome hast thou made them all, the Earth is full of thy Riches. To which I may adde; Oh that men would therefore prayse the Name of the Lord, and shew forth the wonderfull workes that he doth for the children of men!

And behold Boaz came unto his Reapers.

He had a man over them, yet himselfe came to over-see them.

Observation.

Where note; it is the part of a thriving Husband, not to trust the car… of his affairs to his servants, but to over-see them himselfe. The Masters eye maketh a fat Horse: and one asking, what was the b…st compost to Manure Land, it was answered p. 139the dust of the Masters feet; meaning his presence to behold his own business. Hushai would not councell Absolon to let Achitophel goe with his Armie, but advised him; Thou shalt goe to battel in thine own person. However he herein had a secret intent, yet thus farre the proportion holds: Things thrive best, not when they are committed to Surrogates, Deputies, Delegates, and Substitutes: but when men themselves over-see them. Let Masters therefore of Families, carefully attend on their own businesse; and let the Daughters of S…rah, whom the meeknesse of their Sex hath priviledged from following without doors affairs, imitate the wise woman, Proverbs 37. 15. 27. She rises whiles as yet it is night, and giveth her meat to her Houshold, and their portions to her Maids: She looks well to all the wayes of her Houshold, and eateth not the bread of idlenesse. And such servants which have carelesse Masters, let them look better to their Masters estate, then their Masters do to their own: let them be neither idle nor unfaithfull in their place, knowing, that though their earthly p. 140Master be negligent to eye them, yet they have a Master in heaven who both beholds and will punish, or reward them according to their deserts. And as for the Sons of the Prophets, let them feed the Flock over which they are placed, and not thinke to shuffle and shift off their care to their Cura…es and Readers in their own unnecessary absence; and yet how many ar… there, that Preach as seldome as Apollo laughs, once in the yeare: Indeed Eliah fasted forty dayes and forty nights in the strength of one meale; but surely these think that their people can hold out fas… ing a twelve-monethmonth. Well, let them practise Boaz example, as they have Curates, so had he one to care for his affairs, and yet behold in person, he comes forth unto his Reapers.

And said unto them, The Lord be with you.

Observe, Curteous and loving salutations beseeme Christians: indeed our Saviour Mat. 10. forbade his Disciples to salute any in the way, but his meaning was, p. 141that they should not lag or delay, whereby to be hindred from the service wherein they were imployed; and S. Iohn in his second Epistle, saith, That to some we must not say God speed, lest we be made partakers of their evill deeds; but that is meant of notorious sinners, which have discovered their impious intents. It is commonly said, that the Small Pox is not infectious untill it be broken out, so that before the time one may safely converse, eat, drinke, lie with them; but after the Pox is broken out, it is very dangerous: So we may safely salute, and exchange discourse with the most wicked sinners, whiles yet they smoother and conceale their bad designes; but when once they declare and expresse them, then it is dangerous to have any further familiarity with them; for such Marsions, the first born of the Devill, and the eldest Sonne of Satan, are salutations good enough.

Vse.

Those are justly to be reproved, which lately have changed all hea…y expressions p. 142of love into verball Complements, which Elymologie is not to be deduced a completione mentis, but a completè mentiri. And yet I cannot say, that these men lie in their throat, for I perswade my selfe, their words never came so neare their heart, but meerly they lie in their mouths, where all their promises

Both birth and burial in a breath they have;

That mouth which is their womb, it is their grave.

Yea, those words which S. Paul to the Corinthians, thought to be the most affectionate expression of love, is now made the word of course, commonly bandied betwixt superficial friends at the first encounter, YOUR SERVANT; worse then these are the ambitious Saluters, like Absolon, 2 Sam. 15. 4. who at the same time, by taking his Fathers Subjects by their hands, stole away their hearts; and the lower his bodie did couch, the higher his mind did aspire. Worst of all is the treacherous salutation of Iudas and Ioab, who at one instant pretend lip-love, and intend heart hatred; who both kisse and p. 143kill, embrace another with their hands, and imbrew their hands in his blood whom they embrace.

And they answered him, The Lord blesse thee.

When one offers us a curt…ie, especially being our superiour, it is fitting we should requi…e him. It is a noble conquest for to be overcome with wrongs; but it is a signe of a degenerous nature, to be out-vied with courtesies; and therefor… if one begin a kindnesse to us, let us (if it lie in our power) pledge him in the sam… nature.

Vers. 5, 6, 7.

And Boaz said unto the serv…nt which was appointed over the Reapers, Whose is this Maid?

And the servant which was appointed over the Reapers, answered and said; This is the Moabitish Maid, which came with Naomi from the Countrey of Moab,

Which came and said, Let me gather I pray among the sheaves after the Reapers; and so she came and stayed here from morning untill now; onelyonly she tarried a little in the house.

p. 144And Boaz said unto the servant which was appointed over the Reapers▪

HEre we learne, that it is a part of good Husbandry in a numerous Family, to have one servant as Steward, to over-see the rest. Thus Abraham had his Eliezer of D…mascus, Potiphar his Ioseph, Ioseph his man which put the Cup into Benjamin's Sack; Ahab his Obadiah, Hezekiah his Eli…kim, the sonne of Hilkiah.

Observation.

Let Masters therefore, in chusing these Stewards to be set above the rest, take p. 145such as are qualified like Iethro's description of inferiour Judges, Exod. 18. men of courage, fearing God, dealing truly, hating covetousnesse. And how-ever they priviledge them to be above the rest of their servants, yet let them make them to know their dutie and their distance to their Masters, lest that come to passe which Solomon fore-telleth, Prov. 29. He that bringeth up his servant delicately in his youth, will make him like his sonne at the last. Let Stewards not be like that unjust one in the Gospel, who made his Masters Debt…rs write down fiftie measures of Wheat, and fourescore measures of Oyle, when both severally should have been an hundred; but let them carefully discharge their Conscience, in that Office wherein they are placed: whilest inferiour servants, that are under their command, must neither grieve nor grudge to obey them, nor envie at their honour: But let this comfort those underlings, that if they be wronged by these Stewards, their Appeale lyes open from them to their Master, who if good, will no doubt redresse their gri…vances.

p. 146Now if Stewards be necessarie in ordering of Families, surely men in autho…itie are more necessarie, in governing the Church, and managing the Commonwealth. If a little Cock-Boat cannot be brought up a Tributarie Rivulet, without one to guide it; how shall a Car…van, a Gallioun, or Argosie, sayling in the vast Ocean, be brought into a Harbor, without a Pilot to conduct it? Let us therefore with all willingnesse and humilitie submit our selves to our Superiours, that so under them we may live a peaceable life, in all godlinesse and honestie.

Whose is this Maid?

Boaz would know what those persons were that gleaned upon his Land; and good reason: for we ought not to pros… tute our liberalitie to all, though unknowne; but first we must examine who, and whence they be; otherwise, that which is given to worthlesse persons, is not given, but throwne away. I speake not this to blunt the Charitie of any, who have often bestowed their benevolence p. 147upon Beggars unknowne and unseene before; but if easily and with conveniencie (as Boaz could) they may attaine to know the qualities and conditions of such persons, before they dispose their liberalitie unto them.

And the servant which was appointed.

He herein performed the part of a carefull servant, namely, fully to informe his Master. Servants ought so to instruct themselves, as thereby to be able to give an account to their Lords, when they shall be called thereunto, and give them plenarie satisfaction and contentment in any thing belonging to their Office, wherein they shall be questioned. Now, whereas he doth not derogate or detract from Ruth, though a stranger, but sets her forth with her due commendation; we gather, Servants when asked, ought to give the pure character of poore people to their Masters, and no way to wrong or traduce them.

p. 148Which came and said, Let me gather I pray.

See here Ruths honestie; she would not presume to gleane before she had leave. Cleane contrarie is the practice of poore people now-adayes, which oft times take away things not onelyonly without the knowledge, but even against the will of the owners. The Boy of the Priest, I Sam. 2. 16. when the Sacrifice was in offering, used to come with a flesh-hooke of three teeth, and used to cast it into the fat of the Sacrifice, making that his Fee, which so he fetcht out; if any gain-say'd him, he answered, Thou shalt give it me now; or if thou wilt not, I will take it by force. Thus poore people now-adayes, they cast their hooke, their violent hands (gleaning the leane will not content them) into the fat, the best and principall of rich mens Estates, and breaking all Lawes of God and the King, they by maine force draw it unto themselves. Not so Ruth; she would not gleane without leave.

p. 149And stayed here from morning untill now.

See here her constancie in Industrie: Many are very diligent at the first setting forth, for a fit and a gird, for a snatch and away; but nothing violent, is long permanent: They are soone tyred, quickly wearie, and then turne from labour to lazinesse. But Ruth continued in her labour from the morning till now; till Night, till the end of the Harvest. O that we would imitate the constancie of Ruth, in the working out of our salvation with feare and trembling! Not onelyonly to be industrious in the Morning, when we first enter into Christianitie, but to hold out and to persevere even to the end of our lives.

OnelyOnly she …arried a little in the house.

No doubt some indispensable businesse detained her there; and probable it is, that a principall one was, to say her Mattins, to doe her Devotions, commend p. 150her selfe with fervent prayer unto the Lord, to blesse her and her endeavours the day following. A whet is no let, saith the Proverb; Mowers lose not any time, which they spend in whetting or grinding of their Sythes: our prayer to God in the Morning, before we enter on any businesse, doth not hinder us in our dayes worke, but rather whets it, sharpens it, sets an edge on our dull soules, and makes our mindes to undertake our labours with the greater alacritie.

And here may I take just occasion to speake concerning Gleaning. Consider first the antiquitie thereof, as being commanded by God, Levit. 19. 9. and 23. 22. Secondly, consider the equitie thereof; it doth the Rich no whit of harme, it doth the Poore a great deale of good. One may say of it as Lot of Zoar; Is it not a little one, and my soule shall live? Is it not a pettie, a small, exile courtesie, and the hearts of poore people shall be comforted thereby? Reliquiae Danaum, atque immitis Achillis; the Remnant which hath escaped the edge of the Sythes, and avoided the hands of the Reapers. Had p. 151our Reapers the Eyes of Eagles, and the Clawes of Harpeyes, they could not see and I snatch each scattered Eare which may well be allowed for the Reliefe of the Poore. When our Saviour said to the woman of Syrophaenicia, It is not good to take the Childrens Bread, and cast it to the Dogs: She answered, Ye…, Lord, but the Dogs eat of the Childrens Crummes that … from their Table. So, if any Misers …, It is not meet that my Bread should … unto poore people, to gleane Corne upon my Lands; yea, but let them know, that poore people (which are no Dogs, but setting a little thick Clay aside, as good as themselves) may eat the falling Crummes, the scattered Eares, which they gather on the ground.

Vse.

It may confute the Covetousnesse of many, which repine that the Poore should have any benefit by them; and are so farre from suffering the Poore to gleane, that even they themselves gleane from the Poore, and speake much like p. 152to churlish Nabal, 1 Sam. 25. 11. Shall I take my Wheat, my Rye, and my Barley, which I have prepared for my Family, and give it to the Poore, which I know not whence they be? Yea, some have so hard hearts, that they would leave their Graine to be destroyed by Beasts and Vermine, rather then that the Poore should receive any benefit thereby. Cruell people, which preferre their Hogs before Christs Sheep, Mice before Men, Crow…s before Christians.

But withall, Poore people must learne this Lesson, to know the meaning of these two Pronoun…s, Mine and Thine; what belongs to their rich Masters, and what pertaines to themselves. The Sheep which had little spots, those were Iacobs Fee; so the little spots, the loose straggling and scattered Eares, those are the Poores: but as for the great ones, the handfulls, the arme-fulls, the Sheaves, the Shocks, the Cocks, these are none of theirs, but the …ich Owners; and therefore let the Poore take heed how they put forth thei… hand… to their n…igh…ours goods.

p. 153Motive.

One forcible Motive to perswade the Rich to suffer the Poore to gleane, may be this: Even the greatest, in respect of God, is but a gleaner. God, he is the Master of the Harvest; all Gifts and Graces they are his, in an infinite measure; and every godly man, more or lesse, gleanes from him. Abraha… gleaned a great gleane of Faith; Moses, of Meeknesse; Iosh…ah, of Valour; Samson, of Strength; Solomon, of Wealth and Wisdome; S. Paul of Knowledge, and the like. Now, if we would be glad at our hearts, that the Lord would give us free leave and libertie, …or to gleane Graces out of his Harvest, let us not grudge and repine, that poore people gleane a little gaine from our plentie. To conclude, when God hath multiplyed our five Loaves, that is, when of our little Seed he hath given us a great deale of increase, let poore people, like Ruth in the Text, be the twelve Baskets which may take up the fragments of gleanings which are left.

p. 154Vers. 8, 9, 10.

Then said Boaz unto Ru…h, Hearest thou, my Daughter, goe to no …ther field …o gather; neither goe from hence, but abide here by my Maidens.

Let thy eyes be on the field which they doe reape, and goe after the Maidens. Have I not charged the servants, that they touch thee not? Moreover, when thou art thirstie, go unto the vessels, & drink of that which the servants have drawn.

Then she fell on her face, and bowed her selfe to the ground, and said unto him; Why have I found favour in thy eyes, that thou shouldst know me, since I am a stranger?

MOthers and Nurses are very carefull, tenderly to handle Infants, when they are but newly borne. So Ruth; p. 155Christ was newly formed in her, a young Convert, a fresh Proselyte: and therefore Boaz useth her with all kindnesse, both in workes and words; Hearest thou, my Daughter?

Observation.

Aged persons may terme younger people their Sonnes and Daughters, 1 Sam. 3. 6. And if they were persons in Authoritie, though they were well-nigh equall in age, they used the same expression. Thus Ioseph to his Brother Benjamin, Gen. 43. 29. God be mercifull to thee, my Sonne. Let young people therefore reverently observe their dutie and distance to their Seniors in Age, and Superiours in Authoritie: Yet I am afraid, men keepe not the method of Iacobs Children, the eldest sitting downe according to his Age, and the youngest according to his Youth; but fulfill the Complaint of the Prophet, The young presume against the aged, and the base against the honourable. Let aged persons strive to deserve their respect, by demeaning themselves gravely, and striving to adde gracious hearts to gray haires: otherwise, p. 156if they discover any lightnesse, loosenesse, wantonnesse in their carriage, young men will hereupon take occasion, not onelyonly to slight and neglect, but also to contemne and despise their paternall distance, and Father-like authoritie. Now as for young Ministers, they have not this advantage, to speake unto young people in the phrase of Boaz, Hearest thou, my Daughter? but must practise S. Pauls Precept, 1 Tim. 5. 1. Rebuke not an Elder, but exhort him as a Father, and the younger men as Brethren; the elder women as Mothers, the younger as Sisters, in all purenesse.

But abide here by my Maidens.

Observation.

Hence we g…ther, 'tis most decent for women to associate & accompanie themselves with those of their owne Sexe: Miriam, Exod. 15. 20. with a feminine Quire, with Timbrels and D…nces, answered the men; and the Disciples wondred, Iohn 4. 27 th…t Ch…ist t…lk…d with a woman: sh…wing hereby, th…t it w…s not his p. 157ordinarie course to converse alone with one of another Sexe: For herein the Apostles Precept deserves to take place, namely, to avoid from all appearance of evill.

Have I not commanded the servants, that they should not touch thee?

Boaz had just cause to feare lest some of his servants might wrong her; to prevent which, he gave them strict charge to the contrarie.

Observation.

Here we see, that servile natures are most prone and proclive to wrong poore strangers. Indeed, generous spirits disdaine to make those the subjects of their crueltie, which rather should be the objects of their pittie: but it complyes with a servile disposition, to tyrannize and domineere over such poore people as cannot resist them. Like pettie Brookes pent within a narrow Channell, on every dash of Raine they are readie to overflow, and p. 158wax angry at the apprehension of the smallest distast. The Locusts, Revel. 9. 10. had tails like Scorpions, and stings in their tails, which by some is expounded, that of those people which are meant by the Scorpions, the poorest were the proudest; the meanest, the most mischiveous; the basest, the bloodiest. And surely he that readeth the story of our English Martyrs, shall find, that one Alexander a Iaylor, and one drunken Warwick, an Executioner, were most basely and barbarously cruell to Gods poor Saints.

Secondly, From these words observe; That it is the part of a good Master not onelyonly to doe no harm himselfe, but also to take order that his Servants doe none, Gen. 12 20. & 26. 11. When Elisha would take nothing of Naaman, 2 Kings 5. 20. Gehazi said; As the Lord liveth, I will run after him and take something of him. Thus may base Servants (if not prevented with a command to the contrary) wrong their most right and upright Masters, by taking Gifts and Bribes privately. The water (though it ariseth out o… a most pure Fountain) which runneth through Mine…alls p. 159of Lead, Copper, Brimstone, or the like, hath with it a strange taste and rellish in the mouth. So Justice, which should runne downe like a streame, though it ariseth out of a pure Fountaine, out of the breast of a sincere and incorrupted Judge; yet if formerly it hath passed through the Mines of Gold and Silver, I meane, through bad Se…vants, who have taken Bribes to prepossesse the Judge their Master with the prejudice of false informations, Justice hereby may be strangely perverted and corrupted. Many Masters themselves have been honest and upright, yet much wrong hath been done under them by their wicked Servants. It is said of Queene Mary, that for her own part, She did not so much as bark; but she h…d them under her, which did more then bi…e; such were Gardner, Bonner, Story, Woodrooffe, Tyrrell: Now she should have tyed up these Bandogs, and chained and fettered up these Bloodhounds from doing any mischiefe. Camden in his Elizabetha, in the yeare 1595. writeth thus of the then Lord Chancellor of England; Ob sordes & corruptelas famulorum p. 160in beneficiis Ecclesiasticis nundinandis ipse vir integer ab Ecclesiasticis haud bene audivit. He ought to have imitated the example of Boaz, not onelyonly to have done no harme himselfe, but also to have enjoyned the same to his servants: Have I not commanded my servants, that they should not touch thee?

Thirdly, in these words Boaz doth intimate, That if he gave a charge to the contrarie, none of his servants durst presume once to molest her.

Observation.

Where we see, Masters commands ought to sound Lawes in the eares of their servants, if they be lawfull. Indeed, if Absolon (2 Sam. 13. 28.) saith to his servants, Kill Amnon, fear not, for have I not commanded you? This command did not oblige, because the thing enjoyned was altogether ungodly. Otherwise, men must imitate the obedience of the Centurions servants; who said to the one. Goe, and he goeth; and to another, Come, and he commeth; and to his servant, D…e this, and he doth it.

p. 161Coroll.

Now, if we ought to be thus dutifull to our Earthly Masters; surely, if the Lord of Heaven enjoyneth us any thing, we ought to doe it without any doubt, or delay. Were there no Hell to punish, no Heaven to reward, no Promises pronounced to the godly, no Threatnings denounced to the wicked; yet this is a sufficient reason to make us doe a thing, because God hath enjoyned it; this a convincing argument to make us refraine fr…m it, because he hath forbidden it.

Then she fell on her face, and bowed.

Qu…stion.

Was not this too much honour to give to any mortall Creature? And doth it not come within the compasse of the breach of the second Commandement, Thou shalt not bow downe and worship them? Especially seeing godly Mordecai refused to bend his knee to H…m…n.

p. 162Answer.

Civill honour may and must be given to all in Authoriti…, according to the usuall gestures of the Countrey: Now such bowing was the custome of the Easterne people, Gen. 33. 3. As for Mordecai's instance, it makes not against this; he being therein either immediately warranted by God, or else he refused to bow to Haman as being an Amalakite, betwixt which c… sed Brood and the Israelites, the Lord commanded an eternall enmitie.

Coroll.

Now, if Ruth demeaned her selfe with such reverent gesture to Boaz, how reverent ought our gesture to be, when we approach into the presence of God. Indeed, God is a Spirit, and he will be worshipped in Spirit and Truth; yet so, that he will have the outward decent posture of the bodie to accompanie the inward sinceritie of the …ou…e.

p. 163And said, Why have I found favour.

As if she had said: When I reflect my eyes upon my selfe, I cannot reade in my selfe the smallest worth, to deserve so great a favour from thy hands; and therefore I must acknowledge my selfe exceedingly beholden to you. But principally I lift up my eyes to the providence of the Lord of Heaven; mens hearts are in his hand as the Rivers of Water; he turneth them whither he pleaseth: He it is that hath mollified thy heart, to shew this undeserved kindnesse unto me. Here we see Ruths humilitie. Many now-adayes would have made a contrarie construction of Boaz his Charitie, and reasoned thus: Surely he seeth in me some extraordinarie worth, whereof as yet I have not taken notice in my selfe; and therefore hereafter I will maintaine a better opinion of my owne deserts. But Ruth confesseth her owne unworthinesse: And from her example, let us learne to be humbly and heartily thankfull to those which bestow any courtesie or kindnesse upon us.

p. 164Since I am a stranger.

She amplifies his favour, from the indignitie of her owne person, being a stranger.

Coroll.

Oh then, if Ruth interpreted it such a kindnesse, that Boaz tooke notice of her, being a stranger; how great is the love of God to us, who loved us in Christ when we were strangers and aliens from the Commonwealth of Israel? As the never-failing foundation of the Earth is firmely fastned for ever fleeting, yet setled on no other substance then its owne ballasted weight; so Gods love was founded on neither cause nor condition in the Creature, but issued onelyonly out of his owne free favour. So that in this respect, we may all say unto God what Ruth doth unto Boaz in the Text; Why have we …ound fav…ur in thine e…es, that thou should…st take know…edge of us, seeing we were but strangers?

p. 165Vers. 11, 12.

And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy Mother in law since the death of thine Husband; and how thou hast left thy Father and thy Mother, and the Land of thy Nativitie, and art come unto a people which thou knewest not heretofore.

The Lord recompence thy worke, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.

It hath been fully shewed me all.

MOre then probable it is, that Boaz had received his intelligence immediately from N…omi.

p. 166Observation.

How-ever, here we may see, the vertues of worthy persons will never want Trumpets to sound them to the world. The Iewes were the Centurions Trumpet to our Saviour, Luke 7. 5. And the Widowes Dorcas her Trumpet to S. Peter, Acts 9. 39. Let this encourage men in their vertuous proceedings, knowing that their worthy deeds shall not be buried in obscuritie, but shall finde tongues in their lively colours to expresse them. Absolon having no Children, and desirous to perpetuate his Name, erected a Pillar in the Kings Dale; and the same is called Absolon's Pillar unto this day. But the most compendious way for men to consecrate their Memories to Eternitie, is to erect a Pillar of vertuous Deeds; which shall ever remaine, even when the most lasting Monuments in the World shall be consumed, as not able to satisfie the Boulimee of all-consuming Time. And to put the worst, grant the envious men with a Cloud of Calumnies should eclipse the beames of p. 167vertuous Memories from shining in the World, yet this may be their comfort, that God that sees in secret, will reward them openly. Moreover, it is the dutie of such who have received Courtesies from others, to professe and expresse the same as occasion shall serve; that so their Benefactors may publikely receive their deserved commendation. Thus surely Naomi had done by Ruth; from whose mouth no doubt, though not immediately, her vertues were sounded in the eares of Boaz. It hath been fully shewed me all.

Here now followeth a Summarie, reckoning up of the worthy Deeds of Ruth; which, because they have been fully discoursed of in the former Chapter, it would be needlesse againe to insist upon them: Proceed we therefore to Boaz his Prayer.

The Lord recompence thee.

As if he had said: Indeed, Ruth, that courte…ie which I afforded thee, to gleane upon my Land without any disturbance, comes farre short both of thy deserts, and p. 168my desires. All that I wish is this, That what I am unable to requite, the Lord himselfe would recompence: May he give thee a full reward of Graces internall, externall, eternall; here, hereafter; on Earth, in Heaven; while thou livest, when thou diest, in Grace, in Glory, a full reward.

Where first we may learne, that when we are unable to requite peoples des…ts of our selves, we must make up o…r w…t of workes with good Wishes to God … them. Indeed, we must not doe like those in the second of S. Iames, verse 16. who onelyonly said to the Poore, Depart in peace, warme your sel…es, and fill your bellies, and yet bestowed nothing upon them: We must not both begin and conclude with good Wishes, and doe nothing else; but we must observe Boaz his method: first, to begin to doe good to those that being vertuous, are in distresse; and then, where we fall short in requiting them, to make the rest up, with heartie Wishes to God for them.

p. 169Observation.

But the maine Observation is this; There is a recompence of a full reward upon the good workes of his servants, Gen. 15. 1. Moreover, by them is thy servant taught; and in keeping them, there is great reward, Psal. 19. 11. Verily▪ there is a Reward for the Righteous; doubtlesse, there is a God that judgeth the Earth; Godlinesse hath the promises of this Life, and of the Life to come.

Vse 1.

It may serve to consute such false Spies as rayse wrong Reports of the Land of Can…an, of the Christian Prof…ssion, saying with the wicked, Mal. 3. 14. It is in vaine to serve God; and what profit is it that we have kept his Commandements, and that we have walked mournfully before the Lord of Ho…sts? Slanderous Tongues! which one day shall be justly fined in the Starre-Chamber of Heaven, Ob scandala magnatum, for …landering of Gods noble servants, and their Profession, for indeed, p. 170the Christian Life is most comfortable; for we may both take a liberall Portion, and have a sanctified use of Gods Creatures: besides, within we have peace of Conscience, and joy in the Holy-Ghost in some measure; one Dramme whereof is able to sugar the most wormewood affliction.

Vse 2.

When we begin to feele our selves to lagge in Christianitie, let us spurre on our affections with the meditation of that full reward which we shall in due time receive; with our Saviour, let us looke to the Ioyes which are set before us; and with Moses, let us have an eye to the recompence of Reward: Yet so, that though we look at this Reward, yet also we must look through it, and beyond it. This medita…ion of the Reward, is a good place for our soules to bait at, but a bad place for our soules to lodge in: we must mount our mindes higher, namely, to aime at the glory of God; at which all our actions must be directed, though there were no Reward propounded unto them. Yet p. 171since it is Gods goodnesse, to propound unto us a Reward, over and besides his owne Glory; this ought so much the more to incite us to diligence in our Christian calling: For if Othniel, Iudges 1. behaved himselfe so valiantly against the enemies of Israel, in hope to obtaine Achsah, Calebs Daughter, to Wife; how valiantly ought we to demeane our selves against our spirituall enemies, knowing that we shall one day be married unto our Saviour in eternall happinesse? And this is a full Reward.

Objection.

But some may say, These termes of Recompence and Reward may seeme to favour the Popish Tenent, That our good workes merit at Gods hand.

Answer.

Reward and Recompence unto our good workes are not due unto us for any worth of our owne, but meerely from Gods free favour and gracious promise. For, to make p. 172a thing truly meritorious of a Reward, it is required, first, that the thing meriting be our owne, and not anothers; now our best workes are none of ours, but Gods Spirit in us: secondly, it is requisite that we be not bound of dutie to doe it; now we are bound to doe all the good deeds which we doe, and still remaine but unprofitable servants: thirdly, there must be a proportion betweene the thing meriting, and the Reward merited; now there is no proportion betweene our stained and imperfect workes, (for such are our best) and that infinite weight of glory where with God will reward us. It remaines therefore, that no Reward is given us for our owne inherent worth, but meerely for Gods free favour, who crownes his owne workes in us.

VnderUnder whose wings thou art come to trust.

A Metaphor; it is borrowed from an Hen, which with her clocking summons together her stragling Chickens, and then out-stretcheth the fanne of her wings to p. 173cover them. Familiarly it is used in Scripture, and amongst other places, by our Saviour, Math. 23. How oft would I have gathered thee together, as an Hen gathereth her Chickens under her wings, and ye would not? And just it was with God, because the foolish Chickens of the Iewes would not come to Christ, the Hen, calling them, to suffer them to be devoured by the Eagle, the Imperiall Armie of the Romans.

Observation.

Gods love and care over his Children, is as great as an Hen's over her Chickens. Now the Hen's wings doe the Chickens a double good.

First, they keepe them from the Kite; so Gods providence protecteth his servants from that Kite, the Devill: For as the Kite useth to fetch many Circuits, and Circles, and long hovers and flutters round about, and at length spying her advantage, pops downe on the poore Chicken for a prey; so the Devill, who as it is Iob 1. 7. compasseth the Earth to and fro, and walketh through it, and at length spying p. 174an opportunitie, pitcheth and setleth himselfe upon some poore Soule, to devoure it, if the wings of Gods providence (as the Citie of Refuge) doe not rescue him from his clutches.

Secondly, the Hen with her Chickens broodes her Chickens, and makes them thereby to thrive and grow. In Summer her wings are a Canopie, to keepe her Chickens from the heat of the scorching Sunne; and in Winter they are a Mantle, to defend them from the injurie of the pinching cold: So Gods providence and protection makes his Children to sprout, thrive, and prosper under it: in Prosperitie, Gods providence keepeth them from the heat of Pride; in Adversitie, it preserveth them from being benummed with frozen Despaire.

Vse.

Let us all then strive to runne, to hide our selves under the wings of the God of Heaven. Hearke how the Hen clocks in the Psalmes, Call upon me in the time of trouble, and I will heare thee, and thou p. 175shalt prayse me: How she clocks in the Canticles, Returne O Shulamite, returne, returne, that we may behold thee: How she clocketh, Math. 7. 7. Aske and ye shall have, seeke and ye shall finde, knock and it shall be opened unto you: How she clocks, Math. 11. Come unto me all ye that are wearie and heavie laden, and I will ease you. Let not us now be like fullen Chickens, which sit moaping under a rotten Hedge, or proating under an old Wood-pile, when the Hen calleth them. Let not us trust to the broken Wall of our owne Strength, or think to lurke under the tottering Hedge of our owne Wealth, or winde-shaken Reeds of our unconstant Friends; but flye to God, that he may stretch his wings over us, as the Cherubi…s did over the MercieMercy-Seat. And as alwayes in Day-time, so especially at Night, when we goe to Bed, (for Chickens when going to Roost, alwayes run to the Hen) let us commend our selves with prayer to his Providence, that he would be pleased to preserve us from the dangers of the Night ensuing; trusting with Ruth in the Text, under the wings of the Lord God of Israel.

p. 176Vers. 13, 14.

Then she said, Let me finde favour in the sight of my Lord; for thou hast comforted me, and spoken comfortably unto thy Maid, though I be not like to one of thy Maids.

And Boaz said unto her, At the meale time come thou hither, and eate of the Bread, and dip thy morsell in the vineger. And she sate beside the Reapers, and he reached her parched Corne; and she did eate, and was sufficed, and left thereof.

BOaz had formerly called Ruth Daughter; now Ruth stileth him, Lord. When great ones carry themselves familiarly to meaner persons, meaner persons must demeane themselves respectively to great ones. Indeed, with base and sordid natures familiaritie breeds contempt; but p. 177ingenuous natures will more awfully observe their distance towards their Superiours, of whom they are most courteously intreated. And if great Personages should cast up their accompts, they should find… themselves not losers, but gainers of honour, by their kinde usage of their Inferiours. Those Starres seeme to us the greatest, and shine the brightest, which are set the lowest. Great men, which sometimes stoop, and stoop low in their humble carriage to others, commonly get the greatest lustre of credit and esteeme in the hearts of those that be vertuous.

And spoken comfortably unto thy Maid.

In Hebrew, hast spoken unto the heart. A comfortable speech, is a word spoken to the heart.

Meditation.

Oh that Ministers had this facultie of Boaz his speech; not to tickle the cares, teach the heads, or please the braines of the people, but that their Sermons might p. 178s…ke and sink to the root of their hearts. But though this may be endeavoured by them, it cannot be performed of them, without Gods speciall assistance. We may leave our words at the outward porch of mens eares, but his Spirit must conduct and lodge them in the Closet of their hearts.

Though I be not like to one of thy Maids.

Meaning, because she was a Moabitesse, a Stranger and Alien, they Natives of the Common-wealth of Israel; in this respect, she was farre their inferiour.

Observation.

The godly ever conceive very humbly and meanly of themselves; Moses, Exod. 4. 10. Gedeon, Judg. 6. 15. Abigail, 1 Sam. 25. 41. Esay 6. 5. Jerem. 1. 6. Iohn Baptist, Math. 3. 11. 1 Tim. 1. 15. And the reason hereof is, because they are most privie to and sensible of their owne infirmities; their Corruptions, which cleave unto p. 179them, are ever before their eyes. These black feet abate their thoughts, when puffed up with Pride for their painted Traine of other Graces. On the other side, the wicked set ever the greatest price on their owne worth; they behold their owne supposed Vertues through magnifying Glasses, and think with Haman, that none deserves better to be honoured by the King, but themselves.

Vse.

Let us endeavour to obtaine humilitie with Ruth; a vertue of most worth, and yet which costeth least to keepe: Yet notwithstanding, it is both lawfull and needfull for us to know our owne worth, and to take an exact survey of those Graces which God hath bestowed upon us. First, that we may know thereby the better to proportion our thanks to God: Secondly, that we may know how much good the Church and Common-wealth expecteth to be performed by us. And lastly, that if any should basely insult and domineer over us, we may in humilitie stand upon p. 180the lawfull justification of our selves, and our owne sufficiencie, as S. Paul did against the false Apostles at Corinth; alwayes provided, that we give God the glory, and professe our selves to be but unprofitable servants.

And Boaz said unto her, At the meale time come thou hither, and eate of the Bread.

Two things herein are commendable in Boaz, and to be imitated by Masters of Families.

First, That he had provided wholesome and competent foode for his owne servants; so ought all house-holders to doe. And herein let them propound God for their President, for he maintaineth the greatest Family; all creatures are his servants, and he giveth them meat in due season, he openeth his hand, and filleth with his blessing every living thing.

Secondly, As Boaz provided Meat for his servants, so he allowed them certaine set convenient Times wherein they might quietly eate their Meat. But as the people p. 181of the Iewes pressed so fast upon our Saviour, (Mark. 3. 20.) that he had not so much leisure as to eate Bread, and take necessarie sustenance: so, such is the gripple nature of many covetous Masters, that they will so taske and tye their servants to their worke, as not to afford them seasonable Respite to feede themselves.

And dip thy morsell in the vineger.

Observation.

The Fare of Gods servants in ancient time, though wholesome, was very homely: Here they had onelyonly Bread and Vineger, and parched Corne. For a thousand five hundred and sixtie yeares the World fed upon Herbes, & the Scripture maketh mention since of meane and sparing Fare of many godly men. It may therefore confute the Gluttonie and Epi…urisme of our Age, consisting both in the superfluous number of Dishes, and in the unlawfull nature of them. We rifle the Ayre for daintie Fowle, we ransack the Sea for p. 182delicious Fish, we rob the Earth for delicate Flesh, to suspend the doubtfull Appetite betwixt varietie of Dainties. As for the nature of them, many are meere needlesse Whetstones of Hunger, which in stead of satisfying doe encrease it. And as in the Spanish Inquisition such is their exquisite Crueltie, that having brought one to the doore of Death by their Tortures, they then revive him by Cordials; and then againe re-killing him with their Torments, fetch him againe with comfortable things; thus often re-iterating their Crueltie: So, men having killed their Appetite with good Cheare, seeke with Dishes made for the nonce to enliven it againe, to the sup…rfluous wasting of Gods good creatures, and much endammaging the health of their owne bodies. But leaving them, let us be content with that competent Foode which God hath allotted us, knowing, that better is a Dinner of Herbes with peace, then a stalled Oxe with strife; and God, if it p…easeth him, can so blesse Daniels Pulse unto us, that by meane Fare we shall be made more strong and healthfull, then p. 183those who surfet on excesse of Dainties.

And she did eate and was sufficed.

It is a great blessing of God, when he gives such strength and vertue to his creatures, as to sati… our hunger; and the contrarie, is a great punishment: For as, (1 Kings 1. 1.) when they heaped abundance of Clothes on aged King David, yet his decayed body felt no warmth at all; so God so curseth the Meat to some, that though they cramme downe never so much into their bellies, yet still their hunger… encreaseth with their Meat, and they finde, that Nature is not truly contented and satisfied therewith.

And left thereof.

Hence we learne, the over-plus which remaineth after we have …ed our selves, must neither be scornfully cast away, nor carelesly left alone, but it must be thriftily kept: Imitating herein the example of ou… Saviour; who, though he could p. 184make five Loaves swell to sufficient foode for five thousand men, yet gave he command, that the fragments should be carefully basketted up.

Vers. 15, 16, 17.

And when she arose to gleane, Boaz commanded his servants, saying, Let her gather among the sheaves, and doe not rebuke her;

Also let fall some of the sheaves for her, and let it lie, that she may gather it up, and rebuke her not.

So she gleaned in the field untill Evening, and she threshed that she had gathered, and it was about an Ephah of Barley.

BEfore I enter into these words, behold an Objection stands at the doore of them, which must first be removed.

p. 185Objection.

One may say to Ruth, as our Saviour to the young man in the Gospel, One thing is wanting. Here is no mention of any Grace she said to God either before or after Meat.

Answer.

Charitie will not suffer me to condemne Ruth of forgetfulnesse herein: She who formerly had been so thankfull to Boaz, the Conduit-Pipe, how can she be thought to be ungratefull to God, the Fountaine of all favours? Rather I think it is omitted of the holy Spirit to be written downe; who, had he registred each particular action of Gods Saints, (as it is Iohn 21. 25.) the world would not have been able to containe the Books which should be written.

Let none therefore take occasion to omit this dutie, because here not specified; rather let them be exhorted to performe it, because in other places it is p. 186both commanded by Precept, and commended by Practice, Deut. 8. 10. 1 Cor. 10. 31. Yea, in the 27. of the Acts, the Mariners and Souldiers, (people ordinarily not very Religious) though they had fasted fourteene dayes together, yet none of them were so unmannerly, or rather so prophane, as to snatch any Meat, before S. Paul had given Thanks. Let us not therefore be like Esau, who in stead of giving a Blessing to God for his Pottage, sold his Blessing to his Brother for his Pottage: but though our haste or hunger be never so great, let us dispense with so much time, as therein to crave a Blessing from God, wherein his creatures are sanctified; as no doubt Ruth did, though not recorded.

And when she arose to gleane.

The end of feeding, is to fall to our Calling. Let us not therefore with Israel, sit downe to eate and to drinke, and so rise up againe to play; but let us eate to live, not live to eate. 'Tis not matter, we need not make the Clay-Cottage of our p. 187Body much larger then it is, by immodera…e feasting; it is enough, if we maintaine it so with competent food, that God our Landlord may not have just cause to sue us for want of Reparations.

Boaz commanded his servants, saying, Let her gather among the sheaves, and doe not rebuke her.

Observation.

It is lawfull for us, according to our pleasure, to extend our favours more to one then to another. Ruth alone, not all the gleaners, was priviledged to gather among the sheaves uncontrouled. Give leave to Iacob to bequeath a double Portion to Ioseph, his best beloved sonne; for Ioseph to make the Messe of Benjamin five times greater then any other of his Brethren; for Elkanah to leave a worthier Portion to Hannah then to Peninnah: the reason is, because there can be no wrong done in those things which are free favours. I am not lesse just to him, to whom I give lesse; but I am more p. 188mercifull to him, to whom I give more. Yet in the dealing and distributing of Liberalitie, let those of the Family of Faith be especially respected; and of these, those chiefely which, as the Apostle saith, are worthy of a double honour.

Corollarie.

Shall it not therefore be lawfull for the Lord of Heaven to bestow Wealth, Honour, Wisdome, effectuall Grace, Blessings outward and inward on one, and denie them to another? You therefore, whom God hath suffered to gleane among the Sheaves, and hath scattered whole handfulls for you to gather; you that abound and flow with his favours, be heartily thankfull unto him; he hath not dealt so with every one, neither have all such a large measure of his Blessings. And ye common gleaners, who are faine to follow farre after, and glad to take up the scattered eares, who have a smaller proportion of his favour, be neither angry with God, nor grieved at your selves, nor envious at your Brethren; but be p. 189content with your condition: it is the Lord, and let him doe what is good in his eyes; shall not he have absolute power to doe with his owne what he thinketh good, when Boaz can command, that Ruth, and no other, may gleane among the sheaves without rebuke?

Had the servants of Boaz, without expresse warrant and command from their Master, scattered handfulls for her to gleane, their action had not been Charitie, but flat Theft and Robberie; for they were to improve their Masters goods to his greatest profit. On the other side, it had been a great fault▪ to with-hold and with-draw any thing from her, which their Master commanded them to give. Yet, as the unjust Steward in Luke made his Masters Debts to be lesse then they were; so many servants now-adayes make their Masters gifts to be lesse then they are, giving lesse then he hath granted, and disposing lesse then he hath directed. Men commonly pay Toll for passing through great Gates, or over common Bridges; so when the Liberalitie p. 190of Masters goeth through the Gate of their servants hands, and Bridges of their …ingers, it is constrained to pay Tribute and Custome to their servants, before it commeth to those Poore to whom it was intended. Thus many men make the augmentation of their owne Estat…s, from the diminution of their Masters Bountie.

Question.

But some may say, Why did not Boaz bestow a quantitie of Corne upon Ruth▪ and so send her home unto her Mother?

Answer.

He might have done so, but he chose rather to keep her still a working. Where we learne, that is the best Charitie which so relieves peoples wants, as that they are still continued in their Calling. For as he who teacheth one to swimme, though happily he will take him by the Chinne, yet he expecteth that the learner shall nimbly ply the Oares of his hands and …eet, and strive and struggle with all his p. 191strength to keepe himselfe above water: so those who are beneficiall to poore people, may justly require of them, that they use both their hands to worke and feet to goe in their Calling, and themselves take all due labour, that they may not sinke in the Gulfe of Penurie. Relieve an Husbandman, yet so, as that he may still continue in his Husbandry; a Trades-man, yet so, as he may still goe on in his Trade; a poore Scholar, yet so, as he may still proceed in his Studies. Hereby the Common-wealth shall be a gainer, Drones bring no Honey to the Hive, but the painfull hand of each privat man contributes some profit to the publike good. Hereby the able poore, the more diligent they be, the more bountifull men will be to them; while their bodies are freed from many diseases, their soules from many sinnes, whereof Idlenesse is the Mother. Lazinesse makes a breach in our Soule, where the Devill doth assault us with greatest advantage; and when we are most idle in our Vocations, then he is most busie in his Temptations. A reverend Minister was wont to say, that the Devill never p. 192tempted him more then on Mondayes, when (because his former Weekes Taske was newly done, and that for the Weeke to come six dayes distant) he tooke most libertie to refresh himselfe.

Since therefore so much good commeth from Industrie▪ I could wish there were a publike Vineyard, into which all they should be sent; who stand lazing in the Market-place till the eleventh houre of the day. Would all poore and impotent were well placed in an Hospitall, all poore and able well disposed in a Work-house; and the common Stocks of Townes so layd out▪ as they thereby might be imployed.

So she gleaned in the field untill evening.

The Night is onelyonly that which must end our labours: onelyonly the Evening must beg us a Play, to depart out of the School of our Vocation, with promise next Morning to returne againe; Man goeth out to his labour untill Evening. Let such then be blamed, who in their working make their Night to come before the Noone, p. 193each day of their labour being shorter then that of S. Lucy; and after a spurt in their Calling for some few houres, they relapse againe to lazinesse.

And she threshed what she had gathered.

The Materialls of the Temple were so hewed and carved, both Stone and Wood, before that they were brought unto Hierusalem, that there was not so much as th… noyse of an Hammer heard in the Temple. So Ruth fits all things in a readinesse, before the goes home: What formerly she gleaned, now she threshed; that so no noyse might be made at home, to disturbe her aged Mother. Here we see Gods servants, though well descended, disdaine not any homely, if honest, worke for their owne living: Sarah kneaded Cakes, Re…eccab drew Water, Rachel fed Sheepe, Thamar baked Cakes. Suetonius reporteth of Augustus Caesar, that he made his Daughters to learne to spinne; and Pantaleon relates the same of Charles the Great. Yet now-adayes, (such is the p. 194pride of the World) people of farre meaner qualitie scorne so base imployments.

And it was about an Ephah of Barley.

An Ephah contained ten Omers, Exod. 16. 36. An Omer of Mannah was the proportion allowed for a mans one day meat. Thus Ruth had gleaned upon the quantitie of a Bushell; such was her Industry, in diligent bestirring h…r selfe; Boaz his Bountie, in scattering for her to gather; and above all, God his Blessing, who gave so good successe unto her. Ruth having now done gleaning, did not stay behind in the field, as many now-adayes begin their worke when others end; if that may be termed worke, to filch and steale; as if the darke Night would be a Veyle to cover their deedes of Darknesse: but home she hasteneth to her Mother, as followeth.

p. 195Vers. 18, 19.

And she tooke it up, and went into the Citie, and her Mother in law saw what she had gathered: also she tooke forth, and gave to her that which sh… had reserved, when she was sufficed.

Then her Mother in law said unto her, Where hast thou gleaned to day? And where wroughtest thou? Blessed be he that knew thee: And she shewed her Mother in law with whom she had wrought, and said, The mans name with whom I wrought to day, is Boaz.

And she tooke it up.

SEe here, the shoulders of Gods Saints are wonted to the bearing of Burthens: Little Isaac carryed the Faggot, p. 196wherewith himselfe was to be sacrificed; our Saviour his owne Crosse, till his faintnesse craved Simon of Cyrene to be his successor. Yet let not Gods Saints be dis-heartened: if their Father hath a Bottle wherein he puts the teares which they spend; sure he hath a Ballance, wherein he weighs the Burthens which they beare; he keepes a Note, to what weight their Burthens amount, and (no doubt) will accordingly comfort them.

Those are to be confuted, who with the Scribes, Math. 23. 4. binde heavi… burthens, and grievous to be borne, and lay them on the backs of others, but for their owne part they will not so much as touch them with one of their fingers: Yea, some are so proud, that they will not carry their owne Provender, things for their owne sustenance; had they been under Ruths Ephah of Barley, with David in Sauls Armour, they could not have gone under the weight of it, because never used unto it.

p. 197And her Mother in law saw what she had gathered.

Namely, Ruth shewed it unto her, and then Naomi saw it. Children are to present to their Parents view all which they get by their owne labour; otherwise doe many Children now-adayes: As Ananias and Saphira brought part of the Money, and deposed it at the Apostles feet, but reserved the rest for themselves; so they can be content to shew to their Parents some parcell of their gaines, whilest they keepe the remnant secretly to themselves.

Also she tooke forth, and gave to her.

Learne we from hence; Children, if able, are to cherish and feed their Parents, if poore and aged. Have our Parents performed the parts of Pelicans to us, let us doe the dutie of Storkes to them: Would all Children would pay as well for the partie-coloured Coats which their Parents doe give them, as Ioseph did for p. 198his, who maintained his Father and his Brethren in the Famine in Egypt▪ Thinke on thy Mothers sicknesse, when thou wast conceived; sorrow, when thou wast borne; trouble, when thou wast nurst: She was cold▪ whilest thou wast warme; went, whilest thou layd'st still; waked, whilest thou slept'st; fasted, whilest thou fed'st: These are easier to be conceived then express'd, easier deserved then requited. Say not therefore to thy Father according to the Doctrine of the Pharises, Corban, it is a gift, if thou profitest by me; but confesse that it is a true Debt, and thy bou…den dutie, if thou beest able, to relieve them: so did Ruth to Naomi, who was but her Mother in law.

Which she had reserved when she was sufficed.

Observation.

We must not spend all at once, but providently reserve some for afterwards; we must not speake all at once, without Iesuiticall reservation of some things still p. 199in our hearts; not spend all at once, without thriftie reservation of something still in our hands. Indeed our Saviour saith, Care not for to morrow, for to morrow shall care for it selfe: but that is not meant of the care of providence, which is lawfull and necessarie; but of the care of diffidence, which is wicked and ungodly. Those are to be blamed, which as Abishai said to David concerning Saul, I will strike him but once, and I will strike him no more. So many men, with one act of Prodigalitie, give the bane and mortall wound to their Estates, with one excessive Feast, one costly Sute of Clothes, one wastfull Night of Gaming, they smite their Estates under the fifth Rib, which alwayes is mortall in Scripture, so that it never reviveth againe. But let us spare where we may, that so we may spend where we should: in the seven yeares of Plentie let us provide for the seven yeares of Famine; and to make good construction of our Estates, let us as well observe the Future as the Present Tense.

p. 200Then her Mother in law said unto her, Where hast thou gleaned to day?

These words were not uttered out of Jealousie, as if Naomi suspected that Ruth had dishonestly come by her Corne; (for Charitie is not suspitious, but ever fastens the most favourable Comments upon the actions of those whom it affects) but she did it out of a desire to know who had been so bountifull unto her. Yet hence may we learne, that Par…nts, after the example of Naomi, may and ought to examine their Children, how and where they spend their time: For hereby they shall prevent a deale of mischiefe, whilest their Children will be more watchfull what Companie they keepe, as expecting with feare at Night to be examined. Neither can such Fathers be excused, who never say to their Children, as David to Adoniah, Why doest thou so? But suffer them to rove and range at their owne pleasure. Am I, say they, my sonnes keeper? He is old enough, let him looke after himsel…e.

p. 201Now, as for those Ioashes, whose Iehoiada's are dead, those young men whose Friends and Fathers are deceased, who now must have Reason for their Ruler, or rather Grace for their Guide and Governer; Let such know, that indeed they have none to aske them as the Angel did Hagar, Whence commest thou, and whither goest thou? None to examine them, as Eliab did David, Wherefore art thou come downe hither? None to question them, as Naomi did Ruth, Where wroughtest thou to day? But now, as S. Paul said of the Gentiles, that having no Law, they were a Law unto themselves: so must such young persons endeavour, that having no Examiners, they may be Examiners to themselves, and at Night, accordingly as they have spent their time, either to condemne or acquit their owne actions.

Blessed be he that knew thee.

1 Kings 22. The man shot an Arrow at unawares, yet God directed it to the Chinke of the Armour of guiltie Ahab: …ut Naomi doth here dart and ejaculate p. 202out a prayer, and that at Rovers, aiming at no one particular Marke; Blessed be he that knew thee: Yet, no doubt, was it not in vaine; but God made it light on the head of bountifull Boaz, who deserved it.

Learne we from hence, upon the sight of a good deed, to blesse the doer thereof, though by Name unknowne unto us: And let us take heed that we doe not recant and recall our prayers, after that we come to the knowledge of his Name; as some doe, who when they see a laudable Work, willingly commend the doer of it; but after they come to know the Authors Name, (especially if they be prepossessed with a private spleene against him) they fall then to derogate and detract from the Action, quarrelling with it as done out of ostentation, or some other sinister end▪

And she shewed her Mother in law with whom she had wrought.

Children when demanded, are truly to tell their Parents where they have been; rather let them hazard the wrath of their p. 203earthly Father, by telling the Truth, then adventure the displeasure of their heavenly Father, by feigning a Lye. Yet as David, when Achish asked him, where he had been? (1 Sam. 27. 10.) told him, that he had been against the South of Judah, and against the South of the Jerahmeelites, and against the South of the Kenites; when indeed he had been the cleane contrarie way, invading the Geshurites, and …ezrites, and the Amalekites: So many Children flap their Parents in the mouth with a Lye, that they have been in their Studie, in their Calling, in good Companie, or in lawfull Recreations, when the truth is, they have been in some Drinking-School, Taverne, or Ale-house, mis-spending of their precious time. And many serve their Masters as Gehezi did the Prophet; who being demanded, answered, Thy servant went no whither, when he had been taking a Bribe of Naaman.

The mans Name with whom I wrought to day, is Boaz.

We ought to know the Names of such p. 204who are our Benefactors. Those are counted to be but basely borne, who cannot tell the Names of their Parents; and surely, those are but of a base nature, who doe not know the Names of their Patrons and …enefactors. Too blame therefore was that lame man cured by our Saviour, (Iohn 5. 13.) of whom it is said, And he that was healed knew not the Name of him that said unto him, Take up thy Bed▪ and walke. Yet let not this discourage the charitie of any Benefactors, because those that receive their courtesies, oftentimes doe not remember their N…mes; let this comfort them, though they are forgotten by the living, they are remembred in the Booke of Life. The A…henians out of Superstition erected an Altar with this inscription, VntoUnto the unknowne God: but we out of true Devotion, must erect an Altar of Gratitude to the memorie, not of our once unknown, but now forgotten Benefactors, whose Names we have not been so carefull to preserve, as Ruth was the Name of Boaz; And the mans Name was Boaz.

p. 205Vers. 20.

And Naomi said unto her Daughter in law, Blessed be he of th… Lord, for he ceaseth not to do good to the living, and to the dead. Againe Naomi said unto her, the man is neere unto us, and of our affinitie.

THese words consist of three Parts. 1. Naomies praying for Boaz. 2. Her praising of Boaz. 3. Her reference and relation unto Boaz. Of the first:

Blessed be he of the Lord.

The Lord is the Fountain from whom all blessednesse flowes. Indeed Iacob blessed his Sonnes, Moses the twelve Tribes, the Priests in the Law the people; but these were but the instruments, God the principall; these the pipe, God the fountaine; these the Ministers to pronounce it, God the Author who bestowed it.

p. 206For he ceaseth not.

Observation.

Naomi never before made any mention of Boaz, nor of his good deeds; but now being informed of his bountie to Ruth, it puts her in mind of his former courtesies. Learn from hence, new favours cause a fresh remembrance of former courtesies. Wherefore if men begin to be forgetfull of those favours which formerly we have bestowed upon them, let us florish and varnish over our old courtesies with fresh colours of new kindnesses, so shall we recall our past favours to their memories.

Vse.

When we call to mind Gods staying of his killing Angell▪ Anno 1625. let that mercy make us to be mindfull of a former; his safe bringing back of our (then Prince) now) King from Spaine; when the pledge of our ensuing happiness was p. 207pawned in a forreine Country: let this blessing put us in mind of … former. The peaceable comming in of our Graciou… Soveraigne of happie Memory, when the bounds of two Kingdoms were made the middle of a Mo…archy: Stay not here, let thy thankfulnesse travell further; call to minde the miraculous providence of God in defending this Land from Invasion in 88. On still; be thankfull for Gods goodnesse in bringing Queene Elizabeth to the Crown, when our Kingdome was like the Woman in the Gospell, troubled with an issue of blood (which glorious Martyrs shed) but stanched at her ariving at the Scepter: we might be infinite in prosecution of this point; let present favours of God renew the memories of old ones, as the present bounty of Boaz to Ruth made Naomi remember his former courtesies: For he ceaseth not to doe good to the living and the dead.

He ceaseth not.

Our deeds of Piety ought to be continued without interruption or ceasing; p. 208some men there be, whose charitable deeds are as rare as an Eclipse, or a Blazing-Starre; these men deserve to be pardoned for their pious deeds, they are so seldome guiltie of them: With Nabal, they prove themselves by excessive prodigalitie at one Feast; but he deserves the commendation of a good house-keeper, who keepes a constant Table, who with Boaz ceaseth not to doe good.

To the dead.

The meaning is, to those who now are dead, but once were living; or to their Friends and Kindred. Whence we learne, MercieMercy done to the Kindred of the dead, is done to the dead themselves. Art thou then a Widower, who desirest to doe merciemercy to thy dead Wife; or a Widow, to thy dead Husband; or a Child, to thy deceased Parent? I will tell thee how thou mayest expresse thy selfe courteous: Hath thy Wife, thy Husband, or thy Parent any Brother, or Kinsman, or Friends surviving, be courteous to them; and in so doing, thy favours shall redound to the dead: p. 209Though old Barzillai be uncapable of thy favours, let young Kimham taste of thy kindnesse: Though the dead cannot, need not have thy merciemercy, yet may they receive thy kindnesse by a Proxie, by their Friends that still are living.

MercieMercy then to the dead, makes nothing for the Popish Purgatorie; and yet no wonder if the Papists fight for it. 'Tis said of Sicily and AEgypt, that they were anciently the Barnes and Granaries of the Citie of Rome: but now-adayes Purgatorie is the Barne of the Romish Court, yea, the Kitchin, Hall, Parlour, Larder, Cellar, Chamber, every Roome of Rome. David said, 2 Sam. 1. 24. Ye Daughters of Israel, weepe for Saul, which clothed you in Skarlet with pleasure, and hanged ornaments of Gold upon your apparell: But should Purgatorie once be removed, weep Pope, Cardinals, Abbots, Bishops, Fryers; for that is gone which maintained your excessive pride. When Adonijah sued for Abishag the Shunamite, Solomon said to his Mother, Aske for him the Kingdome also. But if once the Protestants could wring from the Papists their Purgatorie, p. 210nay, then would they say, Aske the Triple Crowne, Crosse-Keyes, S. Angelo, Peters Patrimonie, and All: in a word, were Purgatorie taken away, the Pope himselfe would be in Purgatorie, as not knowing which way to maintaine his expensivenesse.

The man is neere unto us, and of our affinitie.

Naomi never before made any mention of Boaz; some, had they had so rich a Kinsman, all their discourse should have been a Survey and Inventorie of their Kinsmens goods, they would have made an occa…ion at every turne to be talking of them. Well, though Naomi did not commonly brag of her Kinsman, yet when occasion is offered, she is bold to challenge her interest in him.

Observation.

Poore folks may with modestie claime their Kindred in their rich alliance: Let not therefore great Personages scorne p. 211and contemne their poore Kindred. Cambden reports of the Citizens of Corke, that all of them in some degrees are of kindred one to the other: but I thinke, that all wealthie men will hook in the Cousin, and draw in some alliance one to other; but as they will challenge Kindred (where there is none) in rich folkes, so they will denie Kindred where it is, in poore; yet is there no just reason they should doe so: All mankind knit together in the same Father in the Creation, and at the Deluge; I know not who lay higher in Adams Loynes, or who tooke the Wall in Eves Belly. I speake not this to pave the way to an Anabaptisticall paritie, but onelyonly to humble and abate the conceits of proud men, who look so scornfull and contemptuous over their poore Kindred.

Vse.

Let such as are allyed to rich Kindred, be heartily thankfull to God for them; yet so, as they under God depend principally on their owne labour, and not on their reference to their Friends; and let p. 212them not too earnestly expect helpe from their Kindred, for feare they miscarry. A Scholler being maintained in the Universitie by his Uncle, who gave a Basilisk for his Armes, and expected that he should make him his Heire, wrote these Verses over his Chimney;

Faller is aspectu Basiliseum occidere, Plini,

Nam vitae nostrae spem Basiliscus alit.

Soone after it happened that his Uncle dyed, and gave him nothing at all; whereupon the Scholler wrote these Verses under the former.

Certè aluit, sed spe vanâ; spes vana venenum;

Ignoscas Plini, verus es historicus.

So soone may mens expectations be frustrated, who depend on rich Kindred: Yea, I have seene the twine-thred of a Cordiall Friend hold, when the Cable-Rope of a rich Kinsman hath broken.

Let those therefore be thankfull to God, to whom God hath given meanes to be maintained of themselves, without p. 213dependance on their Kindred: better it is to be the weakest of Substances, to subsist of themselves, then to be the bravest Accidents, to be maintained by another.

Vers. 21.

And Ruth the Moabitesse said, He said unto me also, Thou shalt keep fast by my young men, untill they have ended all my Harvest.

He said unto me also.

RVth perceiving that Naomi kindly resented Boaz his favour, and that the discourse of his kindnesse was acceptable unto her, proceeds in her relation.

Doctrine.

People love to enlarge such discourses, which they see to be welcome to their audience.

What maketh Tale-bearers so many, p. 214and their Tales so long, but that such persons are sensible, that others are pleasingly affected with their talke? Otherwise, a frowning looke, Prov. 25. 23. will soone put such to silence. When Herod saw, Acts 13. 3. that the killing of Iames pleased the Iewes, he proceeded farther, to take Peter also. Detractors perceiving that killing of their Neighbours Credits is acceptable to others, are encouraged thereby to imbrew their Tongues in the murthering of more Reputations.

Secondly, Whereas Ruth candidly confesseth what favour she found from Boaz, we learne, we ought not sullenly to conceale the bountie of our Benefactors, but expresse it to their honour, as occasion is offered. The Giver of Almes may not, but the Receiver of them may blow a Trumpet.

This confuteth the ingratitude of many in our Age; clamorous to beg, but tongue-tyed to confesse what is bestowed upon them. What the sinne against the Holy-Ghost is in Divinitie, that Ingratitude is in Moralitie; an Offence unpardonable. Pittie it is, but that Moone should ever be p. 215in an Eclipse, that will not confesse the beames thereof to be borrowed from the Sunne. He that hath a Hand to take, and no Tongue to thanke, deserves neither Hand nor Tongue, but to be lame and dumbe hereafter.

Observe by the way, that Ruth expresseth what tends to the prayse of Boaz, but conceales what Boaz said in the prayse of her selfe. He had commended her, Verse 11. for a dutifull Daughter in law, and for leaving an Idolatrous Land. But Ruth is so farre from commending her selfe in a direct Line, that she will not doe it by reflection, and at the second hand, by reporting the commendations which others gave her.

Doctrine.

Let another prayse thee, and not thine owne mouth.

How large are the Pen-men of the Scripture, in relating their owne faults: How concise (if at all) in penning their owne prayses.

It is generally conceived, that the p. 216Gospel of S. Marke was indited by the Apostle Peter; and that from his mouth it was written by the hand of Iohn Marke, whose Name now it beareth; if so,

Then we may observe, that Peters denying of his Master, with all the circumstances thereof, his Cursing and Swearing, is more largely related in the Gospel of S. Marke, then in any other: But as for his Repentance, it is set downe more shortly there, then in other Gospels:

Mathew 26. 75. And he went out and wept bitterly.

Luke 22. 62. And Peter went out and wept bitterly.

But Marke 14. 72. it is onelyonly said, When he thought thereon, he wept.

So short are Gods servants in giving an account of their owne Commendations, which they leave to be related by the mouthes of others.

p. 217Thou shalt keepe fast by my young men.

Objection.

Here either Ruths memorie failed her, or else she wilfully committed a foule mistake. For Boaz never bad her to keepe fast by his young men, but Verse 8. Abide here fast by my Maidens. It seemes she had a better minde to Male-companie, who had altered the Geneder, in the relating of his words.

Answer.

Cond…mne not the Generation of the Righteous, especially on doubtfull evidence. Boaz gave a Command, Verse 15. to his young men to permit her to gleane: she mentioneth them therefore in whom the authoritie did reside, who had a Commission from their Master, to countenance and encourage her in her extraordinarie gleaning, which Priviledge her Maidens could not bestow upon her.

p. 218Vers. 22.

And Naomi said unto Ruth her Daughter in law, It is good, my Daughter, that thou goe out with his Maidens, that they meet thee not in any other field.

And Naomi said unto Ruth, her Daughter in law.

Doctrine.

IT is the bounden dutie of Parents, to give the best counsell they can to their Children: As Naomi here prescribes wholsome advice unto her Daughter in law.

It is good.

That is, it is better: it is usuall both in the Old and New Testament, to put the Positive for the Comparative in this kinde. Luke 10. 42. Mary hath chosen that good part, that is, the better part. It is profitable p. 219for thee that one of thy members perish, and not thy whole body, Math. 5. 29. Profitable, that is, more profitable: and as it is expounded, Math. 18. 8. Better. It is good for a man not to touch a woman▪ 1 Cor. 7. 1. that is, it is better; it is more convenient, and freer from trouble, in time of persecution. It is good for thee, that thou goe out with his Maidens, that is, it is better.

Doctrine.

Maids are the fittest companie for Maids; amongst whom, a chast Widow, such as Ruth was, may well be recounted: Modestie is the Life-guard of Chastitie.

That they meet thee not in any other field.

Here she rendreth a Reason of her Councell, because Ruth thereby should escape suspition, or appearance of evill.

Objection.

What hurt or harme had it been, if they p. 220had met her in another field? She might have been met there, and yet have departed thence as pure and spotlesse as she came thither.

Answer.

It is granted. Yet being a single woman, slanderous Tongues and credulous Eares meeting together, had some colour to rayse an ill Report on her Reputation. Besides, being a Moabite, she ought to be more cautious of her Credit; lest, as she was a stranger, she might be taken for a strange woman, in Solomon his sense. And therefore Nimia cautela non nocet; in some eares it is not enough to be honest, but also to have testes honestatis; many a Credit having suffered, not for want of clearenesse, but clearing of it selfe, surprized on such disadvantages.

p. 221Vers. 23.

So she kept sast by the Maidens of Boaz, to gleane unto the end of Barley Harvest and of Wheat Harvest, and dwelt with her Mother in law.

So she kept fast by the Maidens of Boaz.

HEre was good Counsell well given, because thankfully accepted, and carefully practised.

Doctrine.

It is the dutie of Children to follow the advice of their Parents.

We meet with two Examples in wicked persons, which in this respect may condemne many undutifull Children of our dayes. The one Ismael; who, though he be charactered to be a wild man, Gen. 16. 12. His hand against every man, and p. 222every mans hand against him: yet it seemes his hand was never against his Mother Hagar, whom he obeyed in matters of most moment; in his Marriage, Gen. 21. his Mother tooke him a Wife out of the Land of AEgypt.

The second is Herodias, of whom no good at all is recorded, save this alone, That she would not beg a Boone of her Father Herod, untill first she went in to her Mother Herodias, to know what she should aske. How many now-adayes make Deeds of Gift of themselves, without the knowledge and consent of their Parents?

VntoUnto the end of Barley Harvest.

Commendable is the constancie and the continuance of Ruth in labour. Many there are who at the first have a ravenous appetite to worke, but quickly they surfet thereof. Ruth gleanes one day, so as she may gleane another; it is the constant pace that goeth farthest, and freest from being tyred: Math. 24. 13. But he that shall endure unto the end, the same shall be saved.

p. 223And dwelt with her Mother in law.

It was Christs counsell unto his Disciples, Math. 10. 11. to abide in the place wherein they did enter, and not to goe from house to house. Such the setlednesse of Ruth; where she first fastned, there she fixed: She dwelt with her Mother. Naomi affords Ruth House-roome, Ruth gaines Naomi Food; Naomi provides a Mansion, Ruth purveyes for Meat; and so mutually serve to supply the wants of each other.

If Envie, and Covetousnesse, and Idlenesses were not the hinderances, how might one Christian reciprocally be a helpe unto another? All have something, none have all things; yet all might have all things in a comfortable and competent proportion, if seriously suting themselves as Ruth and Naomi did, that what is defective in one, might be supplyed in the other.

FINIS.

End of the text · Thomas Fuller, Two Sermons (1654)