Two sermons the first, Comfort in calamitie, teaching to live well, the other, The grand assizes, minding to dye well / by Thomas Fuller ...

A Comment ON Ruth.

CHAP. 1. Vers. 1.

Now it came to passe in the dayes when the Iudges Ruled, that there was a Famine in the Land,

BEfore we enter into these words, something must be premised, concerning the Name, Matter, End, Author of this Book. It hath the name from Ruth, the most remarkable person in it, to whom God vouchsafed his Grace, not onely to write her name in the Book of Life in Heaven, but also to

prefix her name before a Book of Life in Earth. The Matter may be divided into these two Parts: The first Chapter shew∣eth, Th••t many are the troubles of the righ∣t••••us; and the three last do shew, That 〈…〉〈…〉 them out of all. One of the Ends is to shew the Pedigree of our Sa∣viour▪ otherwise Genea••ogers had been 〈◊〉〈◊〉 a loss, for four or five Descents in the de∣ducing thereof: Another End is, unde•• the conversion of Ruth the Moabitesse, to typifie the calling of the Gentiles, that a•• he took of the blood of a Gentile into hi•• body, so he should shed the blood out o•• his body for the Gentiles, that there migh•• be ••ne Shepheard, and one Sheepfold The Authors name (probably Samuel) i•• conceal'd, neither is it needfull it should be known: for even as a man that hath •• piece of Gold that he knows to be weight and sees it ••••amped with the Kings Imag•• careth not to know the name of that ma•• wh•• minted or coined it: So we, seeing this Book to have the superscription of Caesar, the stamp of the Holy spirit, nee•• not to be curious to know who was th•• Pen-man thereof. And now to the words.

Now it came to passe in the dayes when the Iudges Ruled, that there was a Famine i•• the Land.

Observe in the words; What? a Fa∣mine: Where? in the Land: When? In the time that the Iudges judged; the time being set down for the better cer∣tainty of the History.

Quest. Is this the Land whereof it is ••aid, Gen. 49. 20. Asher his bread shall be fat, and afford dainties for a King; which is call'd, Deut. 8. 7. A good Land of Wheat and Barley, Vineyards and Fig-trees, Oyle, Olive and Hony, which is commended, Ezek. 20. 6. ••o be a Land flowing with Milke and Hony, the glory of all Lands. How commeth it to passe, that thy Rivers of Oyl are now dammed up? thy ••treams of Wine drained drie? that there is no bread found in Beth∣lem, the house of bread?

Answ Israel hath sinned, a fruitfull Land maketh he barren, for the sinne of the people that dwell therein. The peo∣ples hard hearts were rebellious to God, and the hard earth proved unprofitable to them: their flinty eyes would afford no

tears to bemoan their sins, and the chur∣lish Heavens would afford no moystur•• to water their earth: Man proved un∣faithfull to God his Maker, the Earth pro∣ved unfruitfull to Man her Manurer.

Obser. Famine is ••a heavy punishment, wherewith God ••fflicteth his people ••or their sinnes: that it is an heavie punish∣ment appeareth, because David, 2 S••••. 24. 14. chose the Pestilence before it; for even as Zebah and Zalmunna, Iudg. 8. 21▪ chose rather to fall by the hand of Gideo••, then by the hand of Iether his Son, be∣cause the Childs want of strength would cause their abundance of pain: so better it is to be speedily dispatcht by a violent disease, then to have ones life in •• Famin•• prolong'd by a lingring torture. That it is inflicted for their sinnes, is shewed, Lev. 26. 19. Deut. 28. 23. 1 King. 8. 37. and these sinnes most especially procure Fa∣min••. 1. Idolatry, 1 King. 17. 1. 2 King 4. 36. 2ly. Abuse of plenty, the prodigall Child, Luk. 15. from the keeping of Har∣lots, was brought to the keeping of Hoggs. It is just with God to make men want that to supply their necessity, which they have

mispended in their nicetie. 3ly. Shedding of Innocent blood, 2 Sam. 21. 1. 4ly. Op∣pressio•• of the poor, Amos 4. 16. And no wonder if men, to grind the faces of poor people make mony, to which God gave no naturall fruit, to bring forth a mon∣strous increase, if God cause the earth which naturally should be fruitfull, to be∣come barren and afford no profit.

Vse 1.

It may serve to confut •• such, that when God doth scourge them with Fa∣mine▪ (as blind Balaam fell a beating of his dumb beast▪ when he himself was in fault) they vent their spite in cursing and railing on the poor Creatures, whereas indeed were the matter wel weighed▪ they might say of all Creatures as I••dah did of Thamar his daughter-in-law, they are more righteous then ••e: for locusts, mildew, blasting, immoderate drought, and moy∣sture, are the means by which mans sinne is the cause, for which Famine is inflicted. And yet in prosperity, we are commonly like Hogs feeding on the mast, not mind∣ing his hand that shaketh it down; in ad∣versity,

like Doggs biting the stone, not marking the hand that threw it.

Vse. 2.

If any desire to prevent or re∣move a Famine, let us prevent and re∣move the causes thereof. First let us pra∣ctise that precept, 1 I••h. 5. 21. Babes keep your selves from Idols. 2ly. Let us be hear∣tily thankfull to God for our plenty, who by the seasonable weeping o•• the Hea∣vens, hath ••aused the plentifull laughter of the Earth, and hath sent the former Raine to perform the part of a Midwife, to Deliver the infant Corne out of the wombe of the parched Earth; and the lat∣ter Rai••e to doe the duty of a Nurse▪ to swell and battle the Grain. Let us not seeth the Kid in the Mothers Milke▪ let not our want on Pallats spoile wholsome Meat, before it commeth to the just Ma∣turity; neither let us cast away any good food, but after our Saviours example, Let us cause the Fragments to be basketted up that nothing may be lost. 3ly. Let us pray with David, Psal. 51. 14. Deliver us from blood guil••inesse O Lord: and let us seeke

that the hoary hairs may not go down to the Grave in peace of such as have shed In∣nocent blood, 〈◊〉〈◊〉 lea••t the personal offence of a priva••e Man remaining unpunish••d, become the Nationall sinne of a King∣dom••) bu•• upon the Kin••▪ and upon his Seed▪ and upon his House, and upon his Throne shall be Peace fo••ever from the Lord.

Lastly, Let us be pittifull, and liberall to relieve the distresses of the poor; for why should our dead Tables groan un∣der the weight of needlesse feast upon them▪ whil's•• Gods living Temples gro••n under the want of necessary food within them▪ The Atheni••n women had a cu∣stome to make a Picture of Famine every yeare, and to drive it out of their City with these words: Out Famine, in Food: out Penury, in Pl••nty: but let us say in word, and second it in deed; Out Sin, in Sanctity: Out Propha••esse, in ••íety: and then we shall see, that as long as our King Reig••eth, there shall be no Famine in our Land.

But however God shall dispose of us for outward blessings, I pray God keepe

us from that ••••••le Fami••••, mentioned ••••os 8. 12. that w•• living under the Nor∣••hern Heavens should wander to the East, ••nd run to and fro to seek the Word of the Lord, and should not find it; but may the light of the Gospell remain with us on Earth, as long as the faithfull witnesse en∣dureth in Heaven.

And a certain man of Bethlehem∣Judah went to sojourne in the Country of Moab,

THese words containe a Journey or Removall, wherein observe; Who went; a certai•• Man: Whence? from Bethlehem-Iudah: Whether? to sojourn•• in Moab. We shall have a fitter occasion to speak of the party removing hereafter. I begin with the place from whence he went, Bethlehem-Iudah.

This w•••• the place, nigh to which ••••∣chel as she was travelling fell into Travail▪ and ended her journey to Heaven, in the▪ midst of her journey on Earth: there was▪ another of the same name in Z••bulo••, 〈◊〉〈◊〉 19. 15. and therefore Iu••••h is added for▪ difference and distinction.

Observ.

The Holy spirit descends to our capa∣city, and in S••ripture doth multiply words to make th•• matter the plainer: let thi•• teach the Sons of Levi, when they deli∣ver one doubtfull and ambiguous Do∣ctrine, which may admit of severall con∣structions, so that there is danger 〈◊〉〈◊〉 that peopl•• may mistake their meaning, to de••ur a while on such a point, and not to be niggardly of their words, till they hav•• blotted all doubt and difficulty out of it. Herein they shall follow God for their pattern, who least Bet••lehem i•• my T••••••▪ should be confounded with Bethlehem in Zab••lon, addeth for distinction Bethlehem∣I••dah.

Went to Sojourne in Moab.

The Prodig••ll Child complained, Lu••. 〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

15. How many hired Servants of my Fa∣ther have bread enough, and I die for hun∣ger: So here we see that the uncircum∣cised Moabites, Gods slaves and vassalls, had store of plenty, whilest Israel, Gods Children (but his prodigal Children, which by their sinnes had displeased their hea∣venly Father) were pinched with penu∣rie.

Observ.

Hence we gather, God oftentimes de∣nyes outward blessings to his Children, when as he vouchsafeth them to the wick∣ed: the wicked mans eyes start out with fatnesse; Davids bones scarce cleave to his flesh: Ahab hath an Ivory House, th•• Godly wander in Dens and Caves of the Earth; the Rich Glutton fareth deliciously every day, whilest the Godly, Psal. 107▪ ••ere hungry and thirsty, their s••ul fainted in them: H•• was clothed in purple and fine linnen, whilest the Godly wander up and down in sheep skins; and well may they wear their skins without them, that carry their innocency within them; and the rea∣son thereof is, Because judgement begins at the house of the Lord, whilst the wicked have their portion in this world.

Vse.

Let us not judge according to outward appe••rance, but judge righteous judgement, least otherwise we condemn the Genera∣tion of Gods Children, if we account outward blessings the signs of Gods fa∣vour, or calamities, the arguments of his displeasure: neither let the afflicted Chri∣stian faint under Gods heavy hand, but let him know to his comfort, God there∣fore is angry in this world, that he may not be angry in the world to come, and mercifully inflicteth temporall punish∣ment, that he may not justly confound with eternall torment.

But here ariseth a question, Whether Elimelech did well to go from Bethlehem-Judah, into the Land of Moab? for the better satisfaction whereof, we will sup∣pose a plain and honest Neighbour thus disswading him from his departure.

Dissw••sion.

Give me leave Neighbour Elimelech to say unto thee, as the Angel did to Hagar, whence commest thou? and whether go∣est

thou? wilt thou leave that place wher•• Gods worship is truly professed, and go•• into an Idol••trous Country? Woe is the•• that must dwell in Moab, and be an inhabi∣tant amongst the w••rshippers of Melchom: Indeed our Father Abraham came out of Vr of the Chaldees, an idolatrous Coun∣try, to come into the Land of C••n••an; but why shouldst thou go out of the Land of Canaan into an idolatrous Country▪ where thou shalt have neither Priest nor Pr••phet, nor Passeover. Yea, what most is to be feared, your frequent conversing with the People of the Country, will at length bring you into a love and liking of their Superstitions, and so draw Gods an∣ger against you; wherefore reverse your intent of removing, least while thou seek 'st to store thy Body, thou starve••t thy Soul; rather venter the breaking of the Casket, then the loosing of the Iewel, and go not from Bethlehem-Iudah, unto the Land of Moab.

Answer.

To this Elimelech might answer; your disswasion doth somewhat move me, but not remove my resolution; I do not for∣sake

my Country, but am forced from it; God hath with-holden the Wine and the Winepresse, and if I stay, I am likely to starve; I conceive it therefore to be my bounden duty to provide the best means for my Family, and following the exam∣ples of Isaac's going into Gerah, and Iacobs going down into Egypt in the time of Fa∣mine; I intend to remove to Moab. And though I shall be divided from the visible Congregation of Israel, yet shall I with my Family still remain the lively Mem∣bers of Gods true Church. For first I in∣tend to carry with me the ••ive books of Moses (they will be no great burthen, be∣ing comprised in so small a Volum) and according to my poor ability, out of them will I instruct my Family, whilst my deare wife Naomi, and dutifull children▪ Maclon and Chilion, will be diligent to heare and practise what I propound unto them: I confesse we shall have no outward sacri∣fices, (because I am not of the Tribe of Levi) yet may we offer unto God pray∣ers and praises, which God no doubt will as graciously accept, as of a Bullock that hath Hornes and Hoofes: thus hope I to

have a little Church in mine own House; and I know, where two or three are met to∣gether in th•• name of God, there he will be in the midst of them. Whereas you ob∣ject, I should be in danger of being de∣filed with their Idolatry, I will be by Gods grace so much the more warie, watch∣full and vigilant over my wayes; we see the flesh of fishes remaineth fresh, though they alwaies swim in the brackish waters, and I hope that the same God who pre∣served righteous Lot in the wicked City of Sodome, who protected faithfull Ioseph in the vicious Court of Pharaoh, will also keep me unspotted in the midst of Moab, whether I intend speedily to go, not to live, but to lodge; not to dwell, but to so∣j••urne; not to make it my habitation for ever, but my harbour for a season, till God shall visit his people with plenty, when I purpose to return with the speediest con∣ve••iency.

Thus we see Elimelech putting the dangers of his removall in one scale, the benefits thereof in another; the beam of his judgement is ju••••ly weighed down to go from Bethlehem-Iudah, into the Land of Moab.

Observ.

It is lawfull for Men to leave their Na∣tive Soyle, and to travell into a forraign Country, as for Merchants, provided al∣waies, that while they seek to make gain∣full Adventures for their Estates, they make not sheepwrack of a good Co••science.

2ly. For Embassadors, that are sent to see the Practises and Negoci••tions in for∣raigne Courts.

3ly. For private persons, that travell with an intent to accomplish themselve•• with a better sufficiency to serve their King and Country; but unlawfull it is for such to travell, which Dinah like, go on∣ly to see the Customes of severall Coun∣tries, and make themselves the L••ckie•• to their own humorou•• curiosity: henc•• commeth it to p••sse, when they returne, it is justly questionable, whether their Clothes be disguised with more foolish fashions, or bodies disabled with more loathsome Diseases, or souls defiled with more notorious vices; having learned Jealousie from the Italian, Pride from the Spaniard, Lasciviousness•• from the

••rench, Drunkennesse from the D••tch; and yet what need they go so farre to learn so bad a lesson, when (God knows) w•• have too many Schooles, where it is taught here at home.

Now if any do demand of me my o∣pinion concerning our Brethren, which of late left this Kingdome to advance a Plantation in New England; surely I thin••, as St. Paul said concerning Virgins, He had received no comma••dment from the Lord: so I cannot find any just warrant to in∣courage men to undertake this removall; but think rather the counsel best that King Ioash prescribed to Amaziah, tarry at home: yet as for those that are already gone, farre be it from us to conceive them to be such, to whom we may not say, God speed, as it is in 2 Ioh. vers. 10. but let us pitty them, and pray for them, for sure they have no need of our mocks, which I am affraid have too much of their own mi∣series: I conclude therefore of the two Englands, what our Saviour saith of the two wines, Luk. 5. 39. No man having ta∣st••d of the old, presently desireth the new; for he saith the old is better.

He, and his wife, and his two sons.

Vers. 2.

And the name of the man was Elime∣lech, and the name of his wife, Naomi, and the name of his two sons, Mahlon and Chilion, E∣phrathites of Bethlehem-Judah, and they came into the Country of Moab, and continued there.

THese words contain; first, The prin∣cipall party that undertook the jour∣ney. 2ly. His company, described by their relations; his Wife, and Children, and by their names, Naomi, Mahlon, and Chilion. 3ly. The successe of his journey; When he came into the Land of Moab, he continued there.

Now whereas Elimelech took his Wife and Children along with him: from his practise we gather this Observation.

Observ.

It is the part of a kind Husband, and of

a carefull Father, not onely to provide for himselfe, but also for his whole Fami∣ly. Gen. 2. 24. A man shall cleave to his wife, and they two shall be one flesh, Ephe. 5. 25. Husbands love your wives—for no man as yet hated his own flesh, 1 Tim. 5. 8. If any one provideth not for his own Family, he denyeth the faith, and is worse than an Infidell: this made Abraham to take with him at his removal, his meek Sarah; Isaac, his wife Rebecca; Iacob, his fair Rachel, and fruitfull Leah; and Ioseph, Mat. 2. took with him Mary, his espoused wife, and our Saviour, his supposed Sonne. And when Pharoah, Exod. 10. 9. offered Moses with all the men of Israel to go out of Egypt, but on condition, they should leave their Wives and Children behind them; Moses refused the proffer: he would either have them all go out, or else he would not go out at all.

Vse.

It confuteth such cruell Husbands and carelesse parents, who if so be with Iobs Messengers, they onely can escape alone, they care not though they leave their wives & children to shift for themselves;

like the Ostridge, Job. 39. 14. who leaveth her Eggs in the sand, and so forsakes them. Surely the two Kine which drew the Arke of God out of the Land of the Philistines to Bethshemesh, 1 Sam. 6. 12. shall rise up at the day of Iudement and condemn such cruell Parents: for it is said of them, That as they went along the high way, they did pittifully low by that querulous ditty, as nature afforded them utterance, with wit∣nessing and expressing their affection to their Calves shut up at home: O that there should be such humanity (as I may terme it) in Beasts, and such beastlinesse in ma∣ny men. Remember this you that fit drinking and bezzling wine abroad, whilst your Family are glad of water at home, and think thus with your selves, To what end is this needlesse wast, might it not have been sold for many a penny, and have been bestowed on my poor Wife and Children.

Observ.

Secondly, Whereas we find Naomi and her Sons going with Elimelech, we ga∣ther; It is the duty of a dear Wife, and of dutifull Children, to go along with

their Husband and Parents, when on just cause they remove into a forraign Coun∣try. It was an unmanly and cowardly speech of Barak to Deborab, Judg. 4. 8. If thou wilt go with me, then will I go; but if thou wilt not go with me, then will I not go: but it would be a gracious resolution of a grave Matron and her Children; Husband, if you be pleased to depart, I will be ready to accompany you; Father, if you be minded to remove, I will attend upon you: but if you be disposed to sta••, I will not stir from the p••ace where you abide: other∣wise if ••he wife refus••th to go along with her Husband, what Abraham Gen. 24. 8. said to the Servan•• in another case, is true in this respect; but i•• the Woman will not be willing to follow thee, then thou shalt be clear from thine Oath; if the wife be so peevish and perverse, th••t she will not go along with her Husband, who pro∣poundeth lawfull means unto her to re∣lieve her wants; then is he acquitted from the Oath he made her in Marriage, when he plighted his troth unto her, in sicknesse and in health, to maintain her.

Question.

But methinks I hear the Widows and Orphants crying unto me, as the Souldi∣ers to Iohn Bapti••••, But what shall we do? Luk. 3. It is true, saith the Widow, that kind Husbands a••e to provide for their Wives, but alas we have no Elimelech's to carry us into a forraign Country in the time of Famine; indeed saith the Orphant, it is the Fathers duty to provide for his Children; but my Parents are dead long ago, I have not as Samuel had, a Mother Hannah every year to bring me a new Coate; what shall we do in this our di∣stresse.

Answer.

Answer, Use the best means you can, and for the rest, relie on Gods providence, who is said, Psal. 10. 20. To help the father∣lesse and poor to their Right, Psal. 68. 5. To be a father to the fatherlesse, and to de∣fend the cause of the Widow, even God in his holy habitation: who will deale with thee as he did with David, When my Mo∣ther and Father forsooke me, the Lord cared for me.

So much for Elimelech's company de∣scribed

by their relations: we should come now to speak of their names, where we might take occasion to speak of the Antiquity, and use of Names, but that hereafter we shall have better conveni∣ency to treat thereof, in those words, Call me not Naomi, but call me Marah: We come therefore to the successe of Elime∣lech's journey;

And they came into the Cou••try of Mo∣ab, and they continued there.

The meaning is, That the Moabites af∣forded them harbour without any mo∣lestation.

Observ.

From whence the Observation is this; We ought to be Hospitall and courteous to receive strangers. First, Because God in severall places of Scripture enjoyneth it, Exod. 23. 9. Levit. 19. 33. 2ly. Because God apprehendeth all courtesie done to a stranger as bestowed on himselfe; He that receiveth you, receiveth me, &c. I was a stranger and ye harboured me, Mat. 25. And then if we entertain strangers, it may be said of us not onely as it is of Lot and Abraham, Heb. 13. 2. That we entertained

Angels, b••t that we entertained God himselfe unawares. 3ly. Because it spiri∣tually considered, we our selves are stran∣gers with the Patriarks, Heb. 11. We have here no abiding City, but seeke one from a∣bove, whose b••ilder and maker is God. I be∣seech you as Strangers and Pilgrims, 1 Pet. 2. 11. Lastly, Because of the uncertainty of our own estates, for thou knowest not what evill shall be upon the earth, it may be we that now relieve strangers, hereaf∣ter our selves being strangers may be re∣lieved by others.

Vse.

Let us not therefore abuse strangers and make a prey of them, making an ad∣vantage of their unskilfulnesse in the lan∣guage, and being unacquainted with the fashions of the Land; like Laban that de∣ceived his Nephew Iacob in placing Leah for Rachel, and to cloak his cheating, plea∣ded it was the custome of the Country: wherefore rather let us be courteous unto them, least the Barbarians condemne us, who so courteously intreated S. Paul, with his shipwrackt companions, and the Mo∣abites

in my Text, who suffered Elime∣lech when he came into the Land, to con∣tinue there.

Vers. 3. 4. 5.

And Elimelech Naomies Husband dyed, and she was left, and her two Sonnes, &c.

IN these words we have two Marriages ushered, and followed by Funeralls: I will begin there, where one day all must make an end, at Death;

And Elimelech Naomies Husband dy∣ed.

I have seldom seen a Tree thrive that hath been transplanted when it was old, the same may be seen in Elimelech, his a∣ged body brooks not the forraign Aire; though he could avoid the Arrows of Fa∣mine in Israel, yet he could not shun the Darts of Death in Moab: he that lived in a place of Penury, must die in a Land of Plenty: Let none condemne Elimelech's removal as unlawful, because of his suddain dea••h, for those actions are not u•• godly

which are unsuccessfull, nor those pious which are prosperous, seeing the lawful∣nesse of an action is not to be gathered from the joyfulnesse of the event, but from the justnesse of the cause, for which it is undertaken.

Observ. 1.

Hence we observe, that God can easily frustrate our fairest hopes, and defeat our most probable projects, in m••king those places most dangerous, which we account most safe and secure, causing death to meet us there, where we think furthest to flie from it.

Observ. 2.

2. We see that no outward plenty can priviledge us from death; the sand of our li••e runneth as fast, though the Hour-glass be set in the sunshine of prosperity, as in the gloomy shade of affliction.

And she was left and her two Sons.

Here we see how mercifully God dealt with Naomi, in that he quenched not all the sparks of her comfort at once; but though he took away the stock, he left her the stems; though he deprived her as

it were of the ••se of her own leggs, by taking away her Husband, yet he left her a staffe in each of her hands, her two Sons to support her. Indeed afterwards he took them away, but first he provided her a gracious Daughter-in-law: whence we learn, God powreth not all his afflictions at once, but ever leaveth a little comfort, otherwise we should not onely be pressed down, but crush't to powder under the weight of his heavy hand.

And they tooke them wives of the wo∣men of Moab, &c.

Here we see the fashion of the world, mankind had long ago decaied, if those breaches which are daily made by Death, were not daily made up by Marriage. But here ariseth a question, Whether these matches were lawfull? for answer where∣of, we will suppose Naomi disswading her Sonnes on this manner.

Disswasion.

What, my Sonnes? and what, persons of my wombe? and what, the Sonnes of my desire? give not your strength to

strange women, and your wayes to that that destroyed men. It is not for you O Mahlon and Chilion, it is not for you to marry Moabites; nor for the Sonnes of an Isra••lite t•• marry the Daughters of the uncircumcised. Remember my Sonnes what God saith by the mouth of Moses, Deut. 7. 3. Thou shalt not make Marriages with them, thy Daughter shalt thou not give to his Sonne, nor take his daughter to thy Sonne, for they will turn away thy Son from following me, to serve strange Gods, so will the anger of the Lord be kindled against thee to destroy thee suddenly. Take he••d therefore least long looking on these wo∣men, you at length be made blind, least they suck out your souls with kisses, and Snake-like, sting you with embraces: curb your affections untill you come into Cana∣an where you shall find varietie of wives, who as they come not short of these for the beauties of their bodies, so they farre go beyond them for the sanctitie of their souls.

Answer.

To this disswasion, thus might her Childeren answer: We thank you deare

Mother for your carefulnesse over our good; but we must intreat you not to in∣terpret it undutifulnesse, if upon good reason we dissent from your judgement herein. In the place by you cited, Marri∣ages are forbidden with such strange wo∣men as are of a stubborn obstinate and re∣fractory nature, such as are likely to se∣duce their Husbands; whereas you see the mild, towardly, and tractable disposition of these women we meane to make our wives; we hope to plant these wild bran∣ches in Gods Vineyard, to bring these straggling sheep to his fold, to make them Proselytes to our Religion: Besides, this Marriage will be advantagious for us, thereby we shall endeare our selves into the Moabites affections, they will use us the more courteously, when we have mar∣ried one of their own kindred.

••ut methinks my tongue refuseth to be any longer the advocate of an unlawfull deed, and my mouth denyeth to be the Orator of an unjust action: when I have said what I can for the defence of their Marriage, I shall but make a plaster too narrow for the sore, the breach is so broad

I cannot stop it, though I may dam it up with untempered morter. Nothing can be brought for the defence of these mat∣ches, something may be said for the ex∣cuse of them, but that fetcht not from pietie, but from poliey; not certain, but conjecturall; yet here may we see th•• power and providence of God, who made so good use of these Mens defaults, as hereby to bring Ruth, first to be a retainer to the family of Faith, and afterwards a joyfull Mother in Israel. This is that good Chymick that can distill good out of evill, light out of darknesse, order out of con∣fusion, and make the crooked actions of men tend to his own glory in a straight line, and his Childrens good.

I speak not this to defend any mans fol∣ly in doing of evill, but to admire Gods wisdome, who can bring good out of evil: and surely he that will turn evill to good, will turn good to the best.

And they dwelled there about ten years.

Here we have the term of Naomi's living in Moab, and the Families lasting in Israel, ten years: we read of a Famine for three

years, 2 Sam. 21. of three years and a half, 1 King. 17. of seven years, Gen. 42. as al∣so 2 King. 8. but this ten years Famine lon∣ger then any; seven yeares which Iacob served for Rachel, seemed to him but a short time; but surely those ten yeares seemed to the afflicted Israelites, and to the banished Naomi, as so many millions of years.

Observ.

God doth not presently remove his rod from the back of his Children, but some∣times scourgeth them with long-lasting afflictions: the reason is, because we go on and persist so long in our sinnes; and yet herein even mercy exalteth her selfe against judgement: for if God should suf∣fer the fire of his fury to burn, so long as the fuell of our sinnes do last, Lord, who were able to abide? were the dayes of our suffering, appor••ioned to the dayes of our living, no flesh would be saved, but for the Elect sake, those dayes are shortned.

Vse.

Beare with patience light afflictions; when God afflicteth his Children with

long lasting punishments; mutter not for a burning F••aver of a fortnight, what is this to the woman that had a running Issue for twelve years; murmur not for a twelve moneths quartain Ague, 'is nothing to the woman that was bowed for eight∣teen years; nor seven years Consumpti∣on, to the man that lay thirty eight years lame at the Pool of Bethezda.

And Mahlon and Chilion died also b••th of them.

It was but even now that old Elimelech was gone to bed; see, his Sonnes would not sit long up after the Father; onely here is the difference, He like ripe fruit fell down of his own accord; they like green Apples, were cudgel'd off the Tree.

Observ.

Even young men in the prime of their age, are subject to death; the Sons of Ia∣cob when they came to the Table of Ioseph sat down, the eldest according to his age, and the youngest according to his youth; but Death observes not this method, she takes not Men in seniority, but some∣times

sends them first to the buriall that came last from the birth, and those that came last from the wombe, first to their winding sheet. There were as many Lambs and Kids sacrificed in the old Testament, as Goats and old Sheep; but surely more there be that die in infancy and in youth, then of those that attain to old age.

Vse.

Remember thy Creator in the dayes of thy youth: you whose joynts are knit with sturdy sine ws, whose veines are full of blood, whose arteries are flush't with spi∣rits, whose bones are fraught with Mar∣row; Obediah-like, serve God from your y••uth, put not the day of death far from you; think not your strength to be armour of proof against the darts of Death, when you see the Corslet of Mahlon and Chilion shot through in the left; so Mahlon and Chilion died both of them.

And the woman was left of her two Sons and of her Husband.

Before we had the particular losses of N••omi, now we have them all reckoned

up in the totall sum; a Threefold Cable, saith Solomon, is not easily broken, and yet we see in Naomies threefold cable of comfort twisted of her husband and her two sonnes, broken by Death: of the two Sex, the woman is the weaker; of women, old women are most feeble; of old women, widows most wofull; of wi∣dowes, those that are poor, their plight most pittifull; of poor widows, those that want Children, their case most dolefull; of widows that want Children, those that once had them and after lost them, their estate most desolate; of widows that have had Children, those that are strangers in a forraign Country, their condition most comfortlesse: yet all these met together in Naomi as in the center of sorrow, to make the measure of her misery pressed down shaken together, running over. I conclude therefore, many Men have had affliction, none like Iob; many women have had tribulation, none like Naomi.

Vers. 6.

Then she arose with her Daughters in law, that she might returne from the Country of Moab: for she had heard in the Country of Moab, how that the Lord had visited his people, in giving them bread.

THese words contain two general parts.

1. Gods visiting his people with Plenty.

2. Naomies visiting of her people with her person.

I begin with the first in the Order of the words,

Then she arose with her Daughters in law, &c.

Observ.

We must tarry no longer in an Idola∣trous Land, when God offereth us an oc∣casion to returne into our own Country: for so long as we tarry in an Idolatrous Land on a just cause, so long we are in our vocation & in Gods protection: but when

God openeth us a Gap to returne, and we will not through it, we are neither in our calling, nor Gods keeping, but must stand on our own adventures; and who knows not how slenderly we shall be kept, when we are left to our own custody: let not therefore Ioseph with his Wife and Son, tarry any longer in the Land of Egypt, when he is dead that sought the life of the Child.

Examples we have o•• those, which in the dayes of Queen Mary, fled beyond the Seas; though they were not in a Pa∣ganish, onely in a forraign Country, Mr. Scorey, Cocks, Whitehead, Grindall, Horne, Sandys, Elmore, Gest, Iewel; if fear lent them feet to run when they went away, joy gave them wings to fly when they came home againe: let none therefore pretend in needlesse excuses to linger in the Land of Egypt, when they may re∣turn into the hony-flowing Land of Ca∣naan.

For she had heard in the Country of Moab.

I suppose when any Messenger arrived in M••ab, out of the Land of Canaan, Nao∣mie

did presently repaire unto him, and load him with questions concerning the estate of her Country: How do the Iews my Country-men? How faireth it with the Bethlehemites my Neig••bours? with Boaz my Kinsman? What is the rate of Corne? What the price of Oyle? What the value of Wine? if there be no per∣formance for the present, what promise is there for the future? though things be bad now, what hope is there, but they will be better hereafter: Alas he an∣swers little; and from his silence and sorrowfull looks, Naomi gathers a denial; but as Elijah sending his servant towards the Sea, to see what ••igns there were of Raine,* 1.1 for six severall times together he returned this answer, There is nothing: but at the seventh time, he brought him the tydings of a Cloud rising out of the Sea; so though for nine years Naomi had no news but of want and scarcity; yet the tenth yeare there came a man (probably he was a good man that brought these good ty∣dings) who brought her word that the valleys began to laugh and sing with plen∣tie;

and so though the hope that was de∣ferred was the fainting of the heart, yet when it came, it was the Tree of life. Per∣chance because the coveto••s Jews had made nine parts great for their own pro∣fit, and the tenth small to cozen God of his portion: God quite contrary, gave them nine years of scarcity and want, and at length made the tenth of store and plenty.

Observ.

The fame of remarkable Accidents will fly into forraign Countries; for if it be bad news, the wicked will be sure to tell it in the Gates of Gath, and publish it in the streets of Askelon: if it be good, the godly will proclaim it in the Courts of Zion, and disperse it within the walls of Ierusalem; whether good or bad (if it be of moment and importance) it will not be covered nor concealed.

Question, Is it lawfull for us to lissen, hearken, and enquire after matters of for∣raigne Countries?

Answer, Though I would not have men to be like the Athenians, to hear or tell some new thing; yet it is both lawful

and laudable for them to enquire after forraigne affairs, whereby they expresse the desire that they have of the welfare of their distant Brethren, the Members of the same mysticall body: Example, Nehe. 1. 2. And yet would I have men (though they lend their ears) not to bestow their beliefe on every groundlesse report which is blazed abroad.

1. Because Fame is often untrue, ••••∣lating 2 Sam. 13. That all the Kings Sonnes are kil'd, when onely Amnon is slain,

2. Because many there be which with the Souldiers, Mat. 28. do nothing but in∣vent and disperse lyes to gull over-credu∣lous people: And as many a benighted Traveller hath wandred out of his way, whilst he followed for his lanthorn the Meteor of foolish fire; so many a man hath been deceived by embracing of ly∣ing relations, instead of true news. Yet in case that Cushai and Ahimaaz confirm the same thing, that variety of Messen∣gers from divers places of sundry sides and severall factions, all agree in materiall and substantiall points; we ought not to be like unbelieving Thomas, to trust no

more then our eyes have seen, but may rely on the truth of such relations, and ought accordingly to be affected with sor∣row if the news be bad, or joy, if the ty∣dings tend to the Churches good and Gods glory.

That God had visited his People.

This was the priviledge of the people of the Jews, that they were styled Gods people, but now Ammi is made Lo-Ammi, and Ruchama, Lo-ruchama; and we the Gentiles are placed in their roome, let us therefore remember the words of St. Paul; Rom. 11. 21. Be not high minded, but fear, for if God spared not the naturall bran∣ches of the Olive, fear that he will not spar•• thee also.

O that he would be pleased to cast his eye of pitty upon the poor Jews, which for 1500. yeares and upwards have wan∣dred without Law, without Lord, with∣out Land, and as once they were, so once againe to make them his people.

In giving them bread.

By Bread, is meant all sustenance neces∣sary for the maintaining of our lives,

whereof bread is the chiefest. As the Temple of Dagon principally leaned on two Pillars, and fell to the ground when Sampson took them away, so the buildings of our bodies chiefly relyes on bread and water for outward sustenance, which be∣ing taken away, cannot but presently de∣cay: let others therefore wish those dishes which curiosity hath invented, rather to encrease then satisfie hunger, which are more delightsome to the eye, then plea∣sing to the pallat; yet more pleasing to the pallat, then wholsome to the stomack; let us pray, Give us this day our daily bread.

Bread is a dish in every Course, without this can be no Feast, with this can be no Famine.

Observ.

Gods punishments though they last sometimes long, yet alwayes they end at last: and yet sometimes for the manifesta∣tion of his power, and tryall of his Chil∣drens patience, he suffers them to be brought into great extremities: Abra∣••ams hand shall be heaved up to slay Isacc, before the Angell shall catch hold of it: Lazarus shall be three dayes dead before

Christ will rayse him; the Ship readie to ••inke, before our Saviour will awake; Peter must be drencht in the water, before our Saviour will keepe him from drown∣ing; S. Paul must be in the Lyons mouth, before he shall be delivered out of it; the Famine must last ten yeare, before God will give them Bread.

An example hereof, wee have in our Neighbouring Churches of Germanie, which long have beene afflicted under the Tyrannie of their Oppressors; and now at length, a Sunne is risen out of the North; and after a long Night, ••he Morning be∣ginneth the Day: And thou Swethland shalt not be counted the meanest amongst the Kingdomes of Europ••; for out of thee did a Prince arise, who hath delivered the distressed Protestants; who at his first Landing, seemed to his Enemies an Ob∣ect fitter of their scorne then opposition; They thought our youthfull David too unequall a Match to coape with their Generall, who had bean a Man of Warre from his Youth. But as Veritie consisteth not in the pluralitie of Voy••••s, so Victorie standeth not in the multitude of Souldi∣ers;

but God so ordered it, that he that had the best Cause, had the best succ••sse. I dare boldly say, that all the Protestant Princes and States of Germanie will be readie truly to say of him what Tertullus spake ••latteringly of Felix, Act. 24. 2 Seeing that by thee we enjoy great quietnesse, and that very worthy deeds are ••one unto this Nation by thy providence, we alwayes▪ accept it, and in all places, most noble Prince, with all thankefulnesse. But let us turne our prayses of him into prayers for him, That he who hath conquered his Foes, may subdue himselfe▪ not to be puffed up with his good su••cesse. So let all thine enemies perish, O Lord; but let all them that love thee, be as the Sunne when he goeth forth in his might: And as ever I have earnestly desired, so now doe I stedfastly hope to see the Day, when our Naomi (our worthy Naomi, more fruitfull in Miseries then in Children, and in Vertue; then in both) shall arise, to returne out of the Land of Holland, with her Prince and Progenie, when she shall heare, that in the Land of Holland God hath visited the Palatinate, and given them rest.

Vers. 7, 8.

And she went out of the place where she was, and her two daughters in law with her, and they went on the way, to returne into the Land of Judah.

And Naomi said to her daughters in law, Goe, returne each of you to her mother.

THese words containe the continuati∣on of Naomies returne; wherein we may observe,

Fi••st, the companie that went with her, her two daughters in law.

Secondly, the discourse she had with this companie, consisting of a Precept in the Text, Goe, returne each of you to her mother: and of a prayer, in the words following.

Now, whereas her daughters in law did not take their farewell of Naomi at the threshold of their house, but went part of the way with her, we gather,

Observation.

That all offices of kindnesses and cour∣tesies ought to be betwixt the mother in law and the daughter in law, I meane her sonnes Wife. And yet looke into the world, and ye shall commonly finde enmi∣tie betwixt them, as saith Terence in Hes∣sera; Neque declinatam mulierem reperias ab aliarum ingenio; ità adeò uno omn••s animo socrus oderunt nurus: And their fallings out chiefely proceed from these two causes:

First, they contend which should have the greatest right & interest in the Man, who is Sonne to the one, Husband to the other. Iudah and Israel contested (2 Sam. 19. 43.) which should have most part in King David; the former claiming it, be∣cause he was bone of their bone; the lat∣ter pleaded they had eleven parts in him, to Iudahs single share. Thus mother in lawes and daughter in lawes use to fall out; the mother, because her sonne is flesh of her flesh, and bone of her bone, pleades it is right, that he should side and second with her; the daughter in law, because he is her Husband, and therefore one flesh

challengeth that he should rather take her part: so betwixt them they fill the Family with all discord.

Secondly, they fall out about the ma∣naging of the matters in the Household, after whose mind they should be ordered: but as S. Iames said in another case, Belo∣ved, these things ought not to be so; both these brawles may be easily ended. The first may be taken up by the wisdome and discretion of the sonne in law, who ought so indifferently to poyse his affections be∣twixt them both, with such dutifulnesse and respect to the one, such love and kind∣nesse to the other, that neither may have just cause to complaine. And the second controversie may thus be decided: If the mother hath the state still in her hands, good reason it is she should rule the Af∣faires, and that the daughter in law should wait till her mother in lawes naturall death hath paved the succession to the governing of the Family: but if the old woman hath resigned her estate, and con∣fined her selfe to an yearely pension, then ought she not to intermeddle with those matters, from which she had willingly se∣questred

her selfe. Were this observed, there would not so many daughters in law rejoyce, when the day of mourning for their mother in law is come; some whereof say as the wicked said of Da∣vid, O, when will she die, and her name perish?

Now to come to the discourse she had with them:

Goe, returne &c.

Where ariseth a question, Whether Naomi did well, in perswadiug her daugh∣ters to goe back unto Moab? For the sa∣tisfaction whereof, I will set downe, first, what may be said against; secondly, what may be brought for her defence.

Accusation.

Why Naomi, Why didst thou quench the zeale of thy daughters, which proffe∣red themselves so willingly to goe with thee? Oh, rayne them not backward with disswasions, but rather spurre them for∣ward with exhortations; and strive to bring them out of an Idolatrous Land, to a place where Gods Worship is purely profest: Say unto them, Hearken O

daughters, and consider, encline your ears, forget also your Country, and your own Mothers house; so shall the Lord your God have pleasure in you: true it is▪ ye have a Mother in Moab, but what of that; care not for your Mother, but care for your Maker: care not for her that Conceived you, but care for him that Cre∣ated you: tarry not with them, no not so much as to expresse your last love in performing their Funeralls; rather let the dead bury their dead: those that are dead spiritually, let them bury such as die na∣turally, and come go ye along with me to the Land of Canaan: Thus Naomi ough∣test thou to have said, and then hadst per∣formed the part, done the duty of a Mo∣ther; if whilst thou hadst travelled with them on the way, thou hadst travelled with them till God had been formed in them; then shouldst thou shine as a double Sunne in heaven for saving of two souls, whereas now thou art in a manner acces∣sary to their ghostly murther in sending them back to an idolatrous Country.

Defence.

To this accusation Naomi might justly answer; It is my hearts desire and prayer go God, that I may be an instrument of my Daughters in laws conversion; but the wisdome of the Serpent, as well as the innocency of the Dove is to be used in all our actions, least we draw needlesse danger upon our selves. True it is, my Daughters in law proffer to go with me, but here is the question; whether this is done out of courtesie and complement, or out of singlenesse and sinceritye. Now should they through my perswasions, go into the Land of Canaan, and there live in want and penury, they will be ready to raile on me another day. We may thank Naomi for all this, we had plentifull provisions in our own Country, but she must have us hither; she by her restlesse importunitie must wring a constrained consent from us to come into Canaan; all these miseries are befallen upon us through her default. Yea, I am affraid, that finding want, that they again will re∣turn into their own Country to my shame,

the scandall of our Religion, and the dee∣per punishment of their own souls. Wher∣fore without their minds would I do no∣thing, that their going might not be as it were of necessity, but willingly. To which end I will put them to the touch∣stone, to see whether their forwardnesse be faithfull or faigned, sound or seeming, cordiall or counterfeit; I will weigh them both in the ballance, hoping that neither shall be found too light.

Upon these Grounds learned men have acquitted Naomi from any fault in mana∣ging this matter, she doing it onely with an intent to trie them.

Whence we may observe, That Pagans that proffer themselves to become Con∣verts, are not without proof presently to be received into the Church.

And here we may take occasion to di∣gresse a little, to shew how Christians ought to behave themselves in the con∣verting of Infidels.

First, They must strive in their mutu∣all conversing with them, to season them with a good opinion of their honesty and upright dealing, otherwise their Doctrine 〈1 page duplicate〉〈1 page duplicate〉

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will never be embraced, whose manners are justly mislik't.

Secondly, Having possessed them with th••s good esteem, they ought as occasion is offered, to instruct them in the Rudi∣ments of Christian Religion; and to be∣gin with such as are plain and evident by the light of nature, and so in due time to proceed to matters of greater difficulty.

Lastly, They are to pray to God to give his increase to their planting and wa∣tering: for, as Athanasius saith, ••t is a di∣vine work to perswade mens souls to believe.

But as for the using of tortures and of torments thereby to force them, we have no such custome, nor as yet the Churches of God: for though none come to Christ but such as his Father draws by the vio∣lence of his effectuall grace; yet ought not men to drive or drag any to the pro∣••ession of the Faith: yet notwithstand∣ing, if after long patience and forbearing with them, and long instructing them in the points of Religion; if still these Pa∣gans continue refractary and obstinate, then surely the civill Magistrate who hath the lawfull dominion over them, may se∣verely,

though not cruelly, with Iosiah, compell them to come to Church, and to perform the outward formalities of Gods worship.

Go then ye bloody Jesuites, boast of those many millions of Americanes whom you have converted, who were not con∣verted by the sword of the mouth, gained by hearing the Gospell, but compelled by the mouth of the sword, forced by feel∣ing your cruelty, witnesse those 70000 which without any catechising in the points of Religion, were at once driven to the Font like so many Horses to a watring Trough. Indeed I find my Saviour, Iohn ••. driving the Merchants out of the Tem∣ple with a whip of cords, but never be∣fore did 〈…〉〈…〉 of any which against their wills drave or instructed Pagans to the ••ont to be baptized.

Each to her Mothers house.

Here we see Widows if poor, are to be maintained by their Parents if they be able. These widows, 1 Tim. 5. 16. were not to be burthensome to the Church, but ••o be relieved by their own Countrie, let

Parents therefore take heed how they bestow their Daughters in Marriage: for if they match them to Unthrifts and Pro∣digals, will it not be bitternesse in the end? the burthen will fall heavie on their backs, when their poor Daughters with their Children must be sent again to their Fathers to maintain them.

House.

Widows are to contain themselves with∣in the house, not like the Harlot, Prov. 7. 12. alwaies in the streets; but like meek Sarah in the Tent: whereby they shal sooner gain the love and esteem of others; for let base and beggerly fellows buy that rascal ware which is hung out at the doors and win∣dows of Shops and Stalls, whilest men of qualitie and fashion will go into the Shop to cheapen the worth of those merchan∣dise as are therein kept secret and con∣ceal'd. And so surely all discreet and grave men will have the highest esteem, and bear the best affection to such Women which do not gad abroad to be seen, but with Ruth and Orpah being Widows, keep themselves in their Mothers house.

Vers. 8, 9. ••

The Lord shew favou•• unto you, as ye have done with the dead, and with me.

The Lord grant you, that you may finde rest, either of you in the house of her Husband.

NAomi being readie to take her leave of her daughters, faine she would leave them something, for which they might be the better after her departure▪ But Gold and Silver she had none, yet such as she had she freely gave unto them (heartie prayers.) Whence we learne, It is the best expression of a gratefull minde, to pray to God for the welfare of those, at whose hands we have received greater courtesies then we can requite.

As ye have done.

Hence we learne, God in the rewarding of the good deeds of his servants, dealeth with them accordingly as they have done

with others. Yet farre be it from us to suppose, that in our stained and imperfect works there is any meritorious vertue, which deserveth, that God should pro∣portion a Reward unto them: but this freely proceedeth from Gods favour; who to encourage us in well-doing, will not suffer a Cup of cold water to passe without its reward. Doe we desire then to have dutifull Children, and faithfull Servants hereafter? let us be dutifull to our P••∣rents, faithfull to our Masters. On the o∣ther side, hath God afflicted us with Zibahs to our Servants, and with Absalons to our Sonnes? let us reflect our eyes on that which is past, and call our selves to ac∣count, whether we formerly have not been unfaithfull to our Masters, unduti∣full to our Parents: no doubt, we may then take up the Confession of Adoni-be∣zek, As I have dealt with others, so the Lord hath done to me.

With the dead.

Question.

Here ariseth a Question; How can one

shew favour to the dead, who being past sense, are not capable of kindnesse or cru∣eltie?

Answer.

The Papists (who leave the soules of most men departing from hence, like Absalon's body, hanging betwixt Heaven and Hell) expound it, that these Women did fast and pray for ••he soules of their de∣ceased Husbands, that they might be deli∣vered from torments, and in due time brought to happinesse in Heaven. For the confutation of which erroneous expositi∣on, I need say no more, then that the Scripture makes no mention of any such middle place, wherein the soules of the godly should be detained before they goe into Heaven; and in matters of Faith, every Christian may safely say, Except I see in the Bible the print thereof, or can feel it deduced out of it by undenyable consequence, I will not believe it.

It is strange to see what impertinent places are produced by Bellarmine, to prove praying for the dead; as Iames 5. 16. Confesse your faults one to another, and pray one for another, that ye may be healed;

the effectuall fervent prayer of a righteous man availeth much. Then he endevoureth to prove, that the dead pray for the li∣ving, from the Parable of Dives, Luke 16. 27. I pray thee therefore Father &c. where Dives was charitably sollicitous for the good of his surviving Brethren: But let the first place in S. Iames be perused by impartiall Judgements, and it obligeth mutually the dead Saints to confes••e to us, as well as we to them; which being impossible, directeth us to confine the words onely to reciprocall confessing and praying to and for the living.

Some will say, Bellarmine having suffi∣ciently proved Purgatorie before, (which necessarily inferreth prayers for the dead) he might be the briefer in that subject. It is confessed, many arguments are alledged by him to that intent, though to small purpose; as Psalme 66. 22. We went through fire and through water, but thou broughtest us out into a wealthie place. We answer; first, the living there speake de praeterito, we went; not de futuro, we shall goe. Se∣condly, it was literally meant of the Chil∣dren of Israel; they went through the fire,

when envassalled to worke in the Egypti∣an Brick-kills; and through water, when miraculously they passed through the Red Sea. Again, they went through fire, when preserved from the stinging of the fierie, they beheld the Brazen Serpent. Thirdly, if from fire in this Text any can kindle a Purgatorie, others will quench it from the word water, seeing no Papists ever fancied a watered Purgatorie.

They urge the place, Matth. 5. 26. Thou shalt by no meanes come out from thence till thou hast payd the uttermost farthing; im∣porting, say they, a possibilitie on satis∣faction to be freed thence, that is, from hell fire.

Answer: Vntil there, is not taken ter∣minatively, but extensively; equivalent to never, or not at all; paralleled to that place, Psalme 57. 1. In the shadow of thy wings will I make my refuge, untill these calamities be over-past. What, would Da∣vid depart from God, after his delive∣rance? Would he use him as Travellers a Bush? come under it in a storme, and leave it in fair weather? No surely, David would trust in God untill that time, and

at that time, and in that time, and after that time, and at all times. Parallel also to that place of Matthew 1. 25. And knew her not till she had brought forth her first-borne Sonne: it being the constant Tra∣dition of Antiquitie, according to the Pro∣portion of Faith, and embraced by the Papists themselves, that Christs Mother lived and died a spotlesse Virgin.

Much stresse he layeth on that passage of the Apostle, 2 Corinth. 3. 15. He himselfe shall be saved, yet so as by fire. This place, saith Bellarmine, is locus utilissimus & dif∣ficillimus, most profitable and most hard.

We answer, first, in general; seeing by the Iesuit's confession it is so hard a place, it is utterly improbable, that Purgatorie (being of so high concernment to every soule as Papists would perswade us) can be therein intended: For all matters ne∣cessarie for men to know and beleeve, wherein the safetie of every single soule is interessed, (such as Purgatorie is pre∣tended to be) is by the confession of all Divines expressed in plaine and pregnant Texts of Scripture; for want whereof, Bellarmine is faine to shrowd and shelter

himselfe under the most obscure places, alledging a Text most dark and difficult, by his owne confession.

Secondly, that fire there meant by Saint Paul, is affliction in this life. As for such Fathers who expounded it de igne confla∣grationis, of that fire which should burn up all things at the end of the world; it makes nothing for the patronizing of Purgatorie, in the Popish notion there∣of.

Come we now to finde an Office, and make an enquirie, how many things a dying godly man leaves behind him in this world: His Soule is sent before him; and Revel. 14. 13. From henceforth blessed are the dead that die in the Lord. He leaveth behind him,

First, his Body; to which we must be kinde, by Buriall and ••amentation.

Secondly, his Estate; to which we must be kinde, by carefull and faithfull Admini∣stration.

Thirdly, his Children, Friends, or Kind∣red; to whom we must be kinde, by Love and Affection.

Fourthly, his Faults and Failings; to

which we must be kinde, by Silence and Suppression.

Fifthly, his Memorie and Vertues; to which we must be kinde, by Congratulati∣on, ••ommemoration, and Imitation.

Of these in order: For although these words, Ye have beene kinde to the dead, are capable of this ••ound sense, You have been kinde to your Husbands, who now are dead, whilest they were living▪ yet because more seemeth imported therein, we will prose∣cute the aforesaid Particulars.

I say, first, his Body; to which there is due Buriall and Lamentation: Buriall, and that according to the qualitie and condi∣tion wherein he lived. We reade of King Hezekiah, 2 Chron. 32. 33. They buried him in the chiefest (in the Hebrew, in the highest) Sepulchers of the sonnes of David. It must be allowed, that the Sepulcher of David his Father, was higher then his; and next David, Hezekia••s. O that heighth might be but measured by true holinesse! There was an Officer amongst the Greekes, whose place it was to measure Monuments accor∣ding to the Standard of the mens merits therein interred: Such Officers if used

in England, would pare off great parcels from some Tombes, more proportioned to the parties Wealth then Vertues. But no∣thing could be abated of Hezeki••h his Monument, all the Dimensions whereof were due to his Devotion.

And Lamentation▪ Surely, of all the godly that ever departed this Life, Gods servants had the least cause to bewayl the death of S. Steven: For first, whereas there is a three-fold degree of certaintie of salvation; first, that of Hope, which as the least and lowest, scarce deserveth to be styled Certaintie; secondly, that of Evidence, whereby the person clearely in his soule apprehendeth Gods favour; thirdly, that of Vision, peculiar to this Steven alone, antedating his happinesse with his bodily eyes, being in Heaven be∣fore he was in Heaven: so that as many gates in his wounded body stood open to let out his soule, he beheld alive the Hea∣vens opened to receive it.

And yet we reade, Acts. 8. 2. And devout men carryed Steven to his Buriall, and made great Iamentation over him. Observe; it was not said, they made great Iamentation

for him, but over him; they knew him in a happy condition: It was themselves they bemoaned in his death, the sight of his Corps sharpening their sorrow, that the Infant-Church had lost one of her best swadlin••g-clothes.

Secondly, his Estate; to which we must be kinde, by carefull and faithfull Admini∣stration. Heb. 9. 17. For a Testament is of force after men are dead. Gal. 3. 15. Though it be but a mans Covenant, or Testament, yet if it be confirmed, no man disanulleth or addeth thereto. NO MAN? He must either be lesse then man in knowledge, a meere Beast; or more then man in malice, a meere Devill. By Testament I understand not onely the very words thereof, but also what appeareth to be the Testator his Will to the Conscience of the Executor. How many in this kinde are cruell to the dead? So that some of the Legacies be∣queathed by them, have had a Thumbe or a Toe, yea, some an Arme or a Legge cut off from them. Many Legacies which came sound forth from the Testator, before they could get through the Execu∣tors have beene more lame, and maimed,

then the Criples in the Hospitall, to whom they have beene bequeathed.

Thirdly, his Children, or (because Mah∣lon and Chilion had none of them) his Kindred or Friends; to whom the living must be kinde, with Love and Affection. Remember the Character of the good Wife, Proverbs 31. 12. She will doe her Husband good, and not evill, all the dayes of her life. We have many Wives onely ne∣gatively good, pleasing and praysing them∣selves in this, that they doe their Husbands no hurt. This will not doe the deed, they must be positively profitable. Nor is it said, all the dayes of his life, but all the dayes of her life. What if he dieth, her obligation to him is not cassated or nulled, (as many Wives generally conceive) but still continueth all the dayes of her life. True it is, she is set free so farre, as she may marry againe in a competent time, with∣out the least shadow of sinne; yet so, as still obliged to doe good all her life time to the Friends, to the Children (if any) of her dead Husband; and he, if survi∣ving her, reciprocally engaged to doe the like.

Fourthly, the best men leave Faults and Failings behind them; to these the living must be kinde, by Silence and Suppression.

First, of those of whom thou canst say no good, say nothing.

Secondly, of those of whom thou canst say some good, say no bad.

David is a most excellent instance here∣of, 2 Sam. 1. 24. Who could more, or more justly have inveighed against Saul then David? O ye Daughters of Israel, re∣joyce for the death of so great a Tyrant, who killed Ahimelech the High Priest, and foure∣score more of Gods Priests, whose soules were as cleare from Treason as the white Linnen Ephod they wore were from spots: Twice I had him at my mercy, once in the Cave, once when asleepe; yet he (notwithstanding all his faire promises to the contrarie) was the more cruell to me for my kindnesse to him. No such matter; David conceales what was bad, remembreth what was good in 〈◊〉〈◊〉, at leastwise what would make his memorie acceptable with the weaker Sex; namely, his making of Gallantrie fashionable amongst them: Ye Daughters of Israel weepe over Saul, who clothed you

in Scarlet, with other delights, who put on ornaments of Gold upon your appa∣rell.

Fifthly, Memorie of his Vertues: To which three things are due, to make thee kinde thereunto.

First, Congratulation. I will touch this string but tenderly; not so much because fearing mine owne fingers, (as if the Les∣son should be false I play thereon) but ex∣pecting other mens eares as ill-disposed with prejudice. It is no Poperie, nor Su∣perstition, to prayse God for the happie condition of his servants departed; the ancient Patriarchs, the inspired Prophets, the holy Apostles, the patient Martyrs, the Religious Confessors. When the Tribe of Ruben, Gad, and halfe Manasses, erected the Altar ED at the pas••age over Ior∣dan, it startled all the rest of the Tribes, as if under it they had hatched some su∣perstitious designe; whereas indeed, the Altar was not intended for Sacrifice, but was meerely an Altar of Memorial, to evidence to posteritie, that these two Tribes and an halfe (though divided from the rest by the River of Iordan) were

conjoyned with them in the worship of the same God. In like manner, when some Ministers thank God for the depar∣ture of his servants, some people are so weake, and some so wilfull, to condemne such for passages of Poperie, as if supersti∣tious prayers were made for their depar∣ture: whereas, indeed, such Congratula∣tion, on the contrarie, speakes our confi∣dence on their present blisse and happi∣nesse, and continueth the Church Militant with the Church▪ Triumphant, as the com∣pleating one intire Catholike Church of Iesus Christ.

Secondly, Commemoration is due to the Memories of the deceased. Hence the an∣••ient custome of Funerall Orations conti∣nued in our moderne practice, both to the honour of the dead, and profit of the living.

Thirdly, Imitation of their Vertues. It hath been a great Question amongst such who desire to expresse themselves thankfull to their dead Ancestors, of what Metall, or Matter to make their Monu∣ments so as they may be most lasting and permanent. Wise men have generally

decryed Silver and Brasse; not so much, because too costly, (such may be the worth and wealth of the Executors and partie deceased) but too tempting to Sa∣criledge to demolish them. Brasse is gene∣rally subject to the same mischiefe, and Marble Touch and Alablaster, are generally used for that purpose; but the Monument lesse subject to Casualtie, is, to imitate the Ver••ues of our dead Friends: in other Tombes the dead are preserved; in these, they may be said to remaine alive.

When we see a Child very like to the Father and Mother thereof, we use to say, Thy Father will never be dead as long as thou livest. Thus it is the best remem∣brance of our dead Progenitors, to follow their Vertues. S. Paul cannot looke upon Timothy, but presently calls to minde his Mother Eunice, and his Grandmother Loi••, though the latter no doubt long since de∣parted.

The Lord grant, that you may finde rest, each of you in the house of her Husband.

Here we may observe, first, that it is the part of pious Parents to pray to God for 〈1 page duplicate〉〈1 page duplicate〉

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the good successe of their Children, espe∣cially in the matter of their Marriage: ex∣ample in Abraham, Gen. 24. 7. Secondly, hence we may gather, that the Life of married persons meeting together in the feare of God, is Rest.

Objection.

How then commeth it to passe, that many men and women may take up the words of Rebecca, Seeing it is so, why am I thus? Gen. 25. If the married Life be. Rest, how commeth it to prove my Purgatorie, my Hell, my cause of restlesse I orment? Men and women were joyned in Marri∣age, Gen. 2. to the end to be a mutuall helpe one to the other, but many prove such helpers as the King of Ashur did to Ahaz, 2 Chron. 28. of whom it is said, he distressed him, but helped him not.

Answer.

Who can hinder it, if men of their Gir∣dles and Garters make Halters to hang themselves? If those things which should be for their strength and ornament, be through their owne default turned to

their utter undoing; the estate of Marri∣age is not herein to be blamed, but the folly of such who out of some sinister ••nds undertake it. Happily some chuse their Wives like as our Grandmother Eve did the Apple, because they are pleasant to the eyes to be lookt upon: others out of a love of their Wealth, saying of their Wives what the Sichemites did of the sonnes of Iacob, Shall not all their Heards and Gattell be ours? Whereas i•• Grace and Pietie were principally respected in their Choice, (other outward accommo∣dations in their due distance not neg∣lected) they would finde the truth of our observation, that a married Life is Rest▪ For though some pettie Brawles may happen amongst the most sanctified Cou∣ple, which may move their anger, yet shall it not remove their love, if one with Christian discretion beareth with the in∣firmities of the other. Ioab made this compact with his Brother Abishai, 2 Sam. 10. 11. If the Aramite be stronger then I, thou shalt helpe me; but if the Ammonites be too strong for thee, I will come and suc∣cour thee. Thus ought Man and Wife to

make a Bargaine with their best Councell to, and prayers for each other, to ••ssist themselves mutually against their sundry weaknesses and infirmities, which other∣wise would turne their Rest of their Life into unquietnesse.

Vers. 9, 10, 11, 12, 13.

And when she kissed them, they lift up their voices, and wept.

And they said unto her, Surely, we will returne with thee, unto thy people.

But Naomi said, Turne againe my daughters: for what cause will you goe with me? Are there any more sonnes in my Wombe, that they may be your Husbands?

Turne againe my daughters, goe your way, for I am too old to have an Husband: If I should say, I 〈◊〉〈◊〉 h••pe; and if I had an Hus∣band this night; yea, if I had borne sonnes:

Wo••ld you tarry for them while they were of age? Would you be defer∣red for them from taking of Hus∣bands? Nay my daughters, for it grieveth me much for your sakes, that the hand▪ of the Lord is gone out against me.

And when she kissed them.

KIsses was the ordinarie salutation of the Iewes at the meeting of acquain∣tance, men with men, women with wo∣men, men with women; provided, that then they were of neere kindred, to avoid all suspition of unchastitie.

And they lift up their voices, and mept.

The observation here, may be the same which the Iewes collected, Iohn 11. which when they saw our Saviour weepe for La∣zarus, they said, Behold how he loved him.

So these teares in this place were the ex∣pression of their affection. Sorrow like the River of Iordan, 1 Chron. 12. in the first moneth did overflow the bankes, and streamed water downe their che••k••s.

But Naomi said, Turne againe my daughters, &c.

In these words, she disswadeth her daughters in law from returning with her; the strength of her Reason, contained in three Verses, may thus be set downe, as if she had said: Happily daughters you have heard, that it is the custome in the Land of Canaan, for Childlesse Widowes to marry their deceased Husbands Brothers; But if your returne be grounded hereon, know, that you build your hopes on a false foundation, it being impossible for me, by the course of Nature, to have any more sonnes. Who will looke, that Water should ••low from a drie Fountain, Grapes grow on a withered Vine, Fruit flourish on a dead Figge-tree? Though Sarah at 90 was made a Mother, though Aar••n's Rod did bud and blossome when it was drie; I my selfe should be a Miracle, if I

should expect such a Miracle: and there∣fore know, that there are no more sonnes in my Wombe.

Doctrine.

Now whereas N••omi dealeth thus plain∣ly with her daughters, not feeding them with false hopes, it teacheth us this: We ought not to gull our friends with the promises of those things that neither will nor can come to passe. Otherwise we shall both wrong our friends, who the higher they are mounted upon the Hill of seem∣ing hopes, at length the deeper they will be cast into the Dale of reall despaire; and also we shall wrong our selves; when Time, the Mother of Truth, shall un∣maske us, we shall prove our selves to be no better then Lyars and Cheaters.

Vse.

Let us labour to be Nathanaels, true Is∣raelites, in whom there is no guile; and as Iohn Baptist, when as the Pharises asked him, whether he was the Christ, or no? Iohn 1. 20. he confessed, and denyed not, and said plainly, I am not the Christ: So if we neither meane to doe, nor know,

that such things cannot be done which our friends request of us; let us confesse, denie not, and say plainly, that their suites cannot, shall not be granted; and by such downe-right dealing, we shall at last get more favour from them, then they who flatter them with their tongue. Let not the Physician, when he reades in the Uri∣nall those dismal symptomes, which are the Ushers of Death, still promise Life and Health unto his Patient; but plainly tell him, that there is Mors in ol••a; that so he may flye unto the Physician of the Soule, for a better Life, when this shall fade. Let not the Lawyer, when he knowes the Case is desperate, feed his Clyent with false hopes to recover it, that so from ••im he may be fed with Money; but rather let him advise him to agree with his ad∣versarie while he is in the way; that though he cannot get the Conquest, yet he may have the easier Composi∣tion.

For I am too old to have a Husband.

Here ariseth a Question.

Question.

Is there any Age so old, wherein a man or woman may not marry?

Answer.

Naomies meaning was not simply and absolutely, that she was too old to marry, but she was too old to have a Husband, and by a Husband to have Children, and that those Children should grow up, and make fit Husbands for Orpah and Ruth. Yet by the way, I would advise such who are stricken in yeares, especially if im∣potencie be added unto Age, and that it may stand with their conveniencie, to re∣fraine from all thoughts of a second Mar∣riage, and to expect that happie day, when Death shall solemnize the Nuptiall be∣twixt their Soule and their Saviour. For when Barzillai hath counted 80 yeares, he hath even had enough of the pleasure and vanitie of the world; let him retire himselfe to a private life, and not envie his sonne Cimcham to succeed to those delights, of which his Age hath made his Father uncapable. Yet if any ancient per∣sons,

for their mutuall comfort and socie∣tie, (which is not the least end for which Marriage was ordained) are disposed to match themselves herein, they are blame∣lesse; especially, if they have a care to observe a correspondenci•• of Age with those to whom they linke themselves. Otherwise, as our Saviou•• noteth, when the old Cloth was joyned to the new, it made no good medley, but the Rent was made the worse: So when the Spring of Youth is wedded to the Winter of Age, no true comfort can arise from such un∣equall Yokes, but much jealousie and sus∣pition are caused from the fame.

Would ye tarry for them?

That is, you would not tarry for them; or if you should tarry for them, you should wrong your selves, and doe unad∣visedly; because in the mean time refrain∣ing from the using of Gods Ordinance, you expose your selves to the Devill, to tempt you to incontinencie. There∣fore S. Pauls councell is good which he prescribes in 1 Tim. 5. 14. I will therefore that the younger Women, &c.

While they were of age.

Note from hence, that Children are not to be married in their Non-age, be∣fore they are arrived at yeares of discreti∣on: Than••ar Gen. 38. is to wait till Selah be grown up. Those Parents are there∣fore to be blamed, who out of by-re∣spects, match their Children in their in∣fancie. Whence it commeth to passe, that as their age doth increase, their minde doth alter: so what formerly they did like, afterwards they do loath, such Marriages proving commonly most insuccessfull.

N••y, my Daughters: for it grieveth me much for your sakes.

As if she had said▪ It grieveth me much that you are already plunged into pover∣tie; but it would add more to my sorrow, if you should increase your calamities by returning home with me; for mine own part, my misery troubleth me not so much, because the Sun of my life is rea∣die to set, and it mattereth not though the Ship be scanted of Victuals, when it is hard by the Harbour; all my care is for

you who are young women, and stand upon your own preferment; it grieveth me much for your sakes.

Doctrine.

See here, Such is the ingenuous nature of Gods Children, that they sorrow more for others that are inwrapped with them in a common calamitie, then for them∣selves. Example in Elias, 1 King. 17. 20. Put then it goeth nearest to their heart, when others are not onely afflicted with them, but also for them, when they them∣selves are the principall Malefactors for whose defaults others are punish't, as in David, 2 Sam. 24. 17.

Vses.

It may confute the devillish nature of such, who being in Trouble, care not though they pawne their dearest friends in their stead, so be it they themselves may escape. And it may also serve to comfort those that are in distresse, when God onely layeth his punishments on them alone, and doth not involve others together with them. Art thou afflicted with po∣vertie?

Comfort thy selfe, that though thou beest poore, yet thou hast undone none by Suretiship for thee. Art thou in sicknesse? Be glad that thy Disease is not infectious, and that thou hast not derived the contagion to others. Doth God pu∣nish thee for thy sinne with a personall punishment? Be glad that thou bearest the weight of thine owne offence, and that thou art not the Ionah, for whose pri∣vate sinne a whole Ship of Passengers is endangered to be cast away; for then their case would grieve thee more then thine owne calamitie.

That the hand of the Lord.

Naomi here taketh especiall notice, that her Losses proceedeth from no other by∣causes, but from the hand of God. As David therefore asked the Widow of Tekoah, 2 Sam. 14. Is not the ••and of Joab with thee in all this? So when any afflicti∣on befalleth us, let us presently have re∣course unto God, and say, Is not the hand of the Lord the principall cause hereof? And not with the Priests of the Philistims say, It was a chance that happened us.

Is gone out against me.

Observ.

Hence we may observe, every Saint of God, in a common calamitie, is to thinke, that God aimed at his punishment, and intended his reformation in particular. The hand of the Lord was gone out also against Orpah and Ruth, in taking away their Husbands; yet Naomi appropriateth the stroake to her selfe, Is gone out against me.

How contrarie is this to the practice of the world? Men in a publike and a gene∣rall affliction, each shifteth it off from themselves, and no one man will be brought to confesse that his sinnes are punished, or his amendment intended in particular, if the Scourge be universall. As the Philistims, 1 Sam. 5. posted the Ark of God from Ashdod to Ekron, from one place to another, and none would receive it: So, in a common Calamitie, none will acknowledge, that he himselfe is especi∣cially interested in it, but plead, What is that to us? Let others looke unto it. O, saith

the people, God hath justly sent this Plague for the corruption of the Magistrates; It is justly in••licted, saith the Magistrate, for the disobedience of the people: Herein, saith the poore man, God hath met with the op∣pression and extortion of the Rich; Herein, saith the rich man, God hath payed home the muttering & the repining of the Poore: Now, saith the prodigall, God punisheth the covetousnesse of Old men; Now, saith the old m••n, he scourgeth the prodigalitie of such as be Young. Farre otherwise Naomi, who though the Arrowes of God did glance and rebound, to the wounding of Orpah and Ruth, yet she thought she her selfe was the Mark at whom God did le∣vell his Shafts; The hand of the Lord is gone ••ut against me.

Vers. 14.

And Orpah kissed her mother in law, but Ruth clave unto her.

THese words containe two generall parts:

First, A blazing Meteor falling downe out of the Ayre; And Orpah, &c.

Secondly, A fixed Starre fairely shining in the Heaven; But Ruth, &c.

And Orpah kissed her mother.

Is this she which even now was so pro∣mising in her words, and so p••ssionate in her weeping? See how soone a forward Professor may turne to a fea••efull Apo∣state: Though she standeth or falleth to her own Master, yet as the Psalmist saith, I am horribly afraid for those that forsake thy Law; so have we just cause to suspect the fearefull finall estate of Orpah.

Kissed her mother.

That is, gave her this last salutation of her departure. Here we see, that those who want grace and true sanctitie, may notwithstanding have manners and good civil••tie. Now had Orpah changed the corporall Kisse she gave to her mother, into a spirituall Kisse to her Saviour, Psal. 2. Kisse the Sonne, lest he be angry, her case had been as happie as now it may seeme to be hopelesse. But leaving her, we come to our selves, and gather this Doctrine.

Doctrine.

Those who at the first were forward in Religion, may afterward altogether fall away, 1 Tim. 1. 20. Heb. 6. 4. Matth. 13. 20. It may therefore serve to abate the proud carriage of such, who as if it were not enough to be sure, will also be presumptu∣ous of their salvation, and thereby take leave and libertie to themselves to live more licentiously.

Objection.

But as once one of the Children of the Prophets cryed out to Elisha, Oman of God, there is Death in the Pot; so may the weak Christian complaine against this Doctrine: O it is a deadly and dangerous one, con∣taining much matter of despaire, too bit∣ter for the pallat of a poore Christian to taste, or his stomack to digest, it quench∣eth all the sparkes of my comfort, and hacketh asunder all the sinewes of my hope; I feare, lest Orpah-like, I also should fall away: what shall I doe, that I may be saved?

Answer.

Let not the smoaking Flax be dismay'd, which in time may be a blazing flame; nor the bruised Reed be discouraged, which may prove a Brazen Pillar in the Temple of God: That therefore thou mayest finally persevere, observe these foure Rules.

1 Rule.

First, utterly renounce all sufficiencie in thy selfe. Who but a mad man will now adayes warrant the Paper-Shields of his owne strength, that knowes that Adams compleat Armour of Original Integritie, was shot thorow in Para∣dise.

2 Rule.

Secondly, place all thy confidence on the undeserved mercie of God: Perseve∣rance commeth neither from the East, nor from the West, nor as yet from the South; but God suffereth one to fall, and holdeth up another. The Temple of So∣lomon had two Pillars; one called Iachin, sounding in Hebrew, The Lord will stablish; the other Booz, signified, In him is strength:

So every Christian (the Temple of the Holy∣Ghost) is principally holden up by these two Pillars, Gods Power, and Will, to support him. Wherefore in every di∣stresse let us crie out to God, as the Dis∣ciples did to our Saviour, in the midst of a Tempest, Helpe Master, or else we perish.

3 Rule.

Thirdly, use all those means which God hath chalked out for the encrease of grace in thee; as Prayer, Meditation, reverent receiving the Sacraments, accompanying with Gods ••hildren, Reading, Hearing the Word, &••.

4 Rule.

Fourthly, alwayes preserve in thy selfe an awfull feare, lest thou shouldst fall a∣way from God: Feare to fall, and Assu∣rance to stand, are two Sisters; and though Cain said, he was not his Brothers keeper, sure I am, that this Feare doth watch and guard her Sister Assurance: Tantus est gra∣dus certitudinis, quantus sollicitudinis: They that have much of this Feare, have much certaintie; they that have little, little certaintie; they that have none,

have none at all. It is said in Building, that those Chimneyes which shake most, and give way to the wind, will stand the long∣est: The Morall in Divinitie is true; Those Christians that shiver for feare by sinnes to fall away, may be observed most couragi∣ous to persist in Pietie.

Comfort.

To those that diligently practise these Rules, I will adde this Comfort: Encou∣rage thy selfe, that God will keepe thee from Apostasie unto the end, because al∣readie hitherto he hath preserved thee: For Gods former favours are pawnes and pledges of his future love. Davids killing of a Lyon and a Beare, were the Earnests of his Victorie over Goliah. Thus S. Paul reasoneth, 2 Cor. 1. 10 Who delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us. When Rachel bare her first sonne, Gen. 30. she called him Ioseph, and said, The Lord shall adde to me another sonne. So, when God hath alreadie blessed us and suppor∣ted us for the time past, let us say with Rachel, Ioseph, the Lord will adde: he will

not stay, or stint, or stop here; but as he hath kept me from my mothers wombe, and ever since I was borne, so I trust he will not forsake me when I am aged, and full of gray haires.

But to returne to her which returned againe to Moab: We reade in 2 Sam. 20. that the people which passed by the Corp•• of murthered Amasa, being moved with such a hideous and uncouth a spectacle, they stood still: But when we reade this Booke of Ruth, and come to Orpahs Apo∣sta••ie, there let us a while pause and de∣murre, to reade in her fall a Lecture of our owne infirmitie. For if we stand, it is not because we have more might in our selves, but because God hath more mercie on us. Let us therefore worke out our sal∣vation with feare and trembling: ever trembling, lest we should be cast to Hell; ever triumphing, that we shall come to Heaven: ever fearfull, lest we should fall; ever certaine, that we shall stand: ever carefull, lest we should be damned; ever chearfull, that we shall be saved. Concer∣ning Ruths perseverance, we intend to treat hereafter.

Vers. 15.

And Naomi said, Behold, thy sister in law is gone back unto her peo∣ple, aud unto her gods; returne thou after thy sister in law.

IN these words, Naomi seekes to per∣swade Ruth to returne; alledging the example of Orpah, whom she saith was gone ba••k to her people and to her gods.

Observation.

Where first we finde, that all the Hea∣then, and the Moabites amongst the rest, did not acknowledge one true God, but were the worshippers of many gods; for they made every Attribute of God to be a dis••inct D••itie. Thus in stead of that At∣••••ib••te, the Wi••dome of God, they fained Apollo the god of Wisdome; in stead of the Power of God, they made Mars the god of Power; in stead of that admirable Beautie of God, they had Venus the god∣desse of Beautie. ••ut no one ••ttribute

was so much abused as Gods Providence: For the Heathen supposing that the whole World, and all the Creatures therein, was too great a Diocesse to be dayly visited by one and the same Deitie; they therefore assigned sundry gods to severall creatures. Thus Gods Providence, in ruling the ra∣ging of the Seas, was counted Neptune; in stilling the roaring Winds, AEolus; in com∣manding the Powers of Hell, Pluto: yea, Sheepe had their Pan, and Gardens their Pomona: the Heathens then being as fruit∣full in faining of gods, as the Papists since in making of Saints.

Doctrine.

Now, because Naomi used the example of Orpah as a Motive, to worke upon Ruth to returne, we gather from thence; Ex∣amples of others set before our eyes, are very potent and prevalent arguments to make us follow and imitate them: Whe∣ther they be good examples; so the for∣wardnesse of the Corinthians to relieve the Iews, provoked many: or whether they be bad; so the dissembling of Peter at Anti••ch 〈◊〉〈◊〉 Barnaba••, and others, into

the same fault. But those examples, of all others, are most forcible with us, which are set by such who are neere to us by kindred, or gracious with us in friendship, of great over us in power.

Vse 1.

Let men in eminent places, as Magi∣strates, Ministers, Fathers, Masters, and the like, (seeing that others love to dance af∣ter their Pipe, to sing after their Tune, to tread after their Tract) endeavour to pro∣pound themselves patternes of Pietie and Religion to those that be under them.

Vse 2.

When we see any good example pro∣pounded unto us, let us strive with all possible speed to imitate it. What a deale of stirre is there in the World for Civill Precedencie, and Prioritie? Every one desires to march in the Fore-front, and thinkes it a shame to come lagging in the Rere-ward. Oh, that there were such an holy Ambition and heavenly Emulation in our hearts, that as Peter and Iohn ran a Race, which should come first to the

Grave of our Saviour; so men would con∣tend, who should first attaine to true Mor∣tification. And when we see a good ex∣ample set before us, let us imitate it, though it be in one who in outward re∣spects is farre our inferiour. Shall not the Master be ashamed to see that his Man, whose place on Earth is to come behinde him, in Pietie towards Heaven to goe be∣fore him? Shall not the Husband blush to see his Wife, which is the weaker Vessel in Nature, to be the stronger Vessel in Grace? Shall not the elder Brother dye his cheekes with the Colour of Vertue, to see his younger Brother, who was last borne, first re-borne by Faith and the Holy-Ghost? Yet let him not therefore envie his Brother, as ••ain did Abel; let him not be angry with his Brother, because he is better then himselfe; but let him be angry with himselfe, because he is worse then his Brother; let him turne all his malice into imitation; all his fretting at him, into following of him: Say unto him as Gehazi did of Naaman, As the Lord liveth I will run after him: And though thou ca••st not over-run him, nor as yet

over-take him, yet give not over to run with him; follow him, though not as Az••hel did Ab••er, hard at the heeles; yet as Peter did our Saviour, afarre off: that though the more slowly, yet as surely thou mayest come to Heaven: and though thou wert short of him whilest he lived, in the Race, yet thou shalt be even with him when thou art dead, at the Marke.

Vse 3.

When any bad Example is presented unto us, let us decline and detest it, though the men be never so many, or so dear unto us. Imitate Michaiah, 1 Kings 22. to whom when the messengers sent to fetch him, said, Behold now the words of the Prophets declare good to the King with one mouth: let thy word therefore, I pray thee, be like to one of them; Michaiah answered, As the Lord liveth, whatsoever the Lord saith unto me, that will I speake. If they be never so deare unto us, we must not follow their ••ad practice. So must the sonne please him that begat him, that he doe not dis∣please him that crea••ed him; so must the Wi••e follow him that married her, that

she doth not offend him that made her. Wherefore as Samson, though bound with new Co••ds, ••••apt them asunder as Towe when it feeleth the fire; so rather then we should be led by the lewd examples of those which be neere and deare unto us, let us breake in pieces all Tyes, Engage∣ments, Relations whatsoever.

Question.

Yea but one may say, What if I finde in the Scripture an action recorded, whose doer is knowne to have beene a godly and gracious man; may I not, without any further doubt, or scruple, follow the same?

Answer.

For the better satisfying hereof, I will ranke the actions of godly men, registred in the Scriptures, into nine severall rankes, and will shew how farre forth we may safely proceed in the imitation of them.

1. We fide some actions set downe which are extraordinary, the doers where∣of had peculiar strength and dispensation from God to doe them. Thus Samson

slew himselfe and the Philistims in the Temple of Dagon; Elias caused fire to descend on the two Captaines, and their ••ifties; Elisha cursed the Children of Be∣••hel. Now these are recorded rather for our instruction, then imitation: For when the sonnes of Thunder would have been the sonnes of Lightning, and have had sire from Heaven to burne the Samaritans, which refused to receive our Saviour, af∣ter the example of Elias Christ checked their ill-tempered Zeale, and told them, You know not of what spirit you are of.

2. Some examples are set down which are founded in the Ceremonial Law, as the eating of the Paschall Lamb, the Cir∣cumcising of their Children the eight daie: Now the date of these did expire at the death of Christ; the substance being come, the shadows are fled, and therefore they may in no wise still be observed.

3. Such examples as are founded in the Judicial Law, which was onely calculated ••or the elevation of the Jewish Common∣wealth, as to put Men to death for Adul∣terie. Now these examples tie us no far∣ther to imitate them, then they agree with

the Moral Law, or with those Statutes by which every particular Countrie is Go∣verned.

4. Some there be founded in no Law at all, ••ut onely in an ancient custome by God tolerated and connived at, as Poly∣gamie in the Patriarks, Divorces in the Iewes upon every ••light occasion; from these also we must in these daies abstaine, as which were never liked or allowed by God, though permitted in some Persons, and Ages, for some speciall reasons.

5. Doubtful examples which may so be termed, because it is difficult to decide whether the Actors of them therein did offend or no; so that should a Jurie of lear∣ned Writers be empannelled to passe their verdict upon them, they would be puz∣led whether to condemn or acquit them, and at length be forced to find it an Ig••o∣ramus, as whether David did well to dis∣semble himselfe frantick, thereby to es∣cape the crueltie of Achish King of Gath. Now our most advised way herein, is al∣together to abstain from the imitation of them, because there is a deal of difficultie

and danger▪ and our judgements may easilie be deceived.

6. Mixt examples, which containe in them a double action, the one good, the other bad, both so closely couched toge∣ther, that it is a very hard thing to sever them: thus in the unjust Steward, there was his wisdome to provide for himselfe, and his wick••dnesse to purloyne from his Master: the first God did commend, we may imitate; the latter he could not but loath, we may not but shun. In the Israeli∣tish Midwives, Exod. 1. there was fides mentis & fallacia mentientis: the faith of their love, and the falsenesse of their ly∣ing: the first God rewarded, and we may follow; the latter he could not but dis∣like, and we must detest. Behold here is wisdome, and let the Man that hath un∣derstanding discreetly divide betwixt the Drosse and the Gold, the Chaffe and the Wheat in these mixt examples, that so they may practice the one, eschew and a∣void the other.

7. Those which be absolutely bad, that no charitable Comment can be fastened upon them, as the drunkenness of Noah,

the incest of Lot, the lying of Abraham, the swearing of Ioseph, the adulterie of David, the denial of Peter: Now God forbid we should imitate these; farre be it from us with King Ahaz, to take a pattern from the Idolatrous Altar of Damascus: the Holy Spirit hath not set these sinnes down with an intent they should be fol∣lowed; but first to shew the frailtie of his dearest Saints, when he leaves them to themselves; as also to comfort us when we fall into grievous sinnes, when we see that as haynous offences of Gods servants stand upon record in the Scrip∣ture.

8. Actions which are only good as they are qualified with such a circumstance, as Davids eating of the Shew••bread, provi∣ded for the Pries••s, in a case of absolute necessitie. These we may follow, but then we must have a speciall eye and care that the same qualifying circumstance be in us, for otherwise the deed will be impious and damnable.

9. Examples absolutely good, as the faithfulnesse of Abr••ham, the peaceable∣nesse

of Isaac, the painfulnesse of Iacob, the chastitie of Ioseph, the patience of Mo∣ses, the valour of Ioshuah, the sinceritie of D••vid, these it is lawful and laudable with our best endeavours to imitate: follow not the Adulterie of David, but follow the chastitie of Ioseph; follow not the dis∣sembling of Peter, but follow the sincerity of Nathaniel; follow not the testiness of Ionah, but follow the meeknesse Moses; follow not the apostasie of Orpah, but follow the perseverance of Ruth, which cmes in the next Text to be Treated of.

Vers. 16, 17.

And Ruth answered, Intreat me not to leave thee, nor to depart from thee; for whither thou goest, I will goe; and where thou dwel∣lest, I will dwell: thy people shall be my people, and thy God my God.

Where thou diest, will I die, and there will I be buried; the Lord doe so to me, and more also, if ought but death part thee and me.

HEre we have the resolution of Ruth portrayed in lively Colours: so that if we consider her Sex, a Woman; her Nation, a Moabite; one may boldly pronounce of her what our Saviour did of the Centurion; Verily I say unto you, I have not found so great faith, no, not in Israel.

Intreat me not to leave thee.

Some reade it, Be not thou against me, as it is in the Margent of the New Translati∣on. Where we see, that those are to be accounted our Adversaries, and against us, who disswade us from our Voyage to Ca∣naan, from going to Gods true Religion. They may be our Fathers, they cannot be our Friends; though they promise us all outward profits and pleasures, yet in very deed they are not with us, but against us, and so must be accounted of.

Where thou lodgest, I will lodge.

A good Companion, saith the Latin•• Proverb, is pro viatico, I may adde also, pro diversorio: Ruth▪ so be it she may en∣joy Naomies gracious companie, will be content with any Lodging, though hap∣pily it may be no better then Ia••ob had, Gen. 28. And yet we see how some have been discouraged even from the company of our Saviour, for feare of hard lodging▪ witnesse the Scribe, to whom when our Saviour said, The Foxes have their holes, and the Fowles of the ayre have nests, bu•• the sonne of man hath not where to lay his head: This cold comfort presently quencht his forward zeale, and he never appeared af∣terward; whereas he ought to have said to our Saviour as Ruth to Naomi, Where thou lodgest will I lodge.

Thy people shall be my people.

Haman being offended with Mordecai, as if it had been but leane and weak revenge to spit his spight upon one person, hated all the Iewes for Mordecai's sake; the mad Beare stung with one Bee, would needs

throw downe the whole Hive. But cleane contrarie, Niomi had so graciously demea∣ned her selfe, that Ruth for her sake is fallen in love with all the Iewes. Farewell Melchom, farewell Chemosh, farewell Moab; welcome Israel▪ welcome Canaan, wel∣come Bethlehem: all of a sudden she will tur••e Convert, she will turne Proselyte.

Observation.

The godly carriage of one particular person may beget a love of that Countrey and People whereof he is, even in a stran∣ger and forreiner. Doe we then desire to gaine credit to our Countrey, prayse to our People, honour to our Nation, reput•• to our Religion? Let us dep••rt and be∣have our selves graciously, if we live ••mongst strangers. On the other side, the base and debauched manners of some one man is able to make his Countrey stink in the nostrils of those forreiners amongst whom he lives: Ex uno discite omnes; in one faithlesse Sinon one may reade the Trecherie of all the Grecians.

Thy God shall be my God.

Iehosaphat when he joyned with Ahab, 1 Kings 22. said unto him, My people is as thy people, and my horses are as thy horses; that is, he would comply with him in a Politike League: but Ruth goes further to an unitie in Religion, Thy God shall be my God. Yea, but one may say, How came Ruth to know who was the God of Nao∣mi? I answer: As God said of Abraham, I know that Abraham will instruct his chil∣dren; so may one confidently say of Nao∣mi: I know that Naomi had catechised and instructed her daughter in law, and often taught her, that the God of the Is∣raelites was the onely true God, who made Heaven and Earth, and that all o∣thers were but Idols, the workes of mens hands▪ Yet as the Samaritans beleeved our Saviour first upon the relation of the woman that came from the Well, Iohn 4. 42. but afterwards said unto her, Now we beleeve, not because of thy saying; for we have heard him our selves, and know th••t this is indeed the Christ, the Saviour of the world. So happily Ruth was induced first

to the liking of the God of Israel, upo•• the credit of Naomies words; but after∣wards her love of him proceeded from a more certaine ground, the motions of Gods holy Spirit in her heart.

Where thou diest will I die.

Here Ruth supposeth two things: first▪ that she and her mother in law should both die; It is appointed for all once to die: secondly, that Naomi, as the eldest, should die first; for according to the ordinarie custome of Nature, it is most probable and likely, that those that are most stricken in yeares should first depart this Life: Yet I know not whether the Rule or the Ex∣ceptions be more generall, and therefore let both young and old prepare for death; the first may die soone, but the second cannot live long.

And there will I be buried.

Where she supposeth two things more: First, that those that survived her, would doe her the favour to burie her; which is a common courtesie, not to be denyed to any: It was an Epitaph written upon the

Grave of a Begger, Nudus 〈◊〉〈◊〉 vivus, 〈◊〉〈◊〉 ecce tegor. Secondly, she supposeth that they would burie her, according to her instructions, neere to her mother Naomi.

Observation.

As it is good to enjoy the companie of the godly while they are living, so it is not amisse, if it will stand with conveni∣encie, to be buried with them after death. The old Prophets bones escapt a burning, by being buried with the other Prophets; and the man who was tumbled into the Grave of E••isha, was revived by the vertue of his bones. And we reade in the Acts and Monuments, that the body of Peter Martyr's Wi••e was buried in a Dunghill; but afterward being taken up in the Reigne of Queene Elizabeth, it was ho∣••ourably buried in Oxford, in the Grave of one Frideswick, a Popish shee-Saint; to this end▪ that if Poperie, which God for∣bid, should over-spread our Kingdome a∣gaine, and if the Papists should goe about to un••ombe Peter Martyr's Wives bone••, they should be puzzled to distinguish be∣twi•••• this womans body and the Reliqu••s

of their Saint. So, good it is sometimes to be buried with those who some doe ac∣count pious, though perchance in very deed they be not so.

The Lord doe so to me, and more also.

To ascertaine Naomi of the seriousness•• of her intentions herein, Ruth backs what formerly she had said with an Oath, lined with an execration.

Observation.

Whence we may gather, it is lawfull for us to sweare upon a just cause: but then these three Rules must be warily observed.

First, that we know that the thing whereto we sweare be true, if the Oath be assertorie; and if it be promissorie, that we be sure that it is in our intent, and in our power, God blessing us, to performe that which we promise.

Secondly, that the occasion whereupon we use it, be of moment and consequence, not trifling and trivial.

Thirdly, that we sweare by God alone, and not by any Creature. Sweare then

neither by the Heaven, nor by the Earth, nor by Ierusal••m, nor by the Temple, nor by the Gold of the Temple, nor by the Altar, nor by the Sacrifice on the Altar, but by God alone; for he onely is able to reward thee, if that thou affirmest be true; he onely is able to punish thee, if that thou avouchest be false. Yet this doth no wayes favour the practice of many now adayes, who make Oathes their language. Our Saviour said to the I••mes; Many good workes have I shewed you from the Father; for which of them goe you about to stone me? So may the Lord say to many riotous Gallants now adayes; Many good deeds have I done to thee, I created thee of no∣thing, I sent my Sonne to die for thee, by my providence I continually protect and preserve thee; for which of these deeds doest thou g••e about by Oathes to blas∣pheme me?

Now whereas Ruth doth not say, God damne me, God confound me, I would I might never stirre; but shrowds the exe∣cration under generall te••mes, God ••oe so to me, and more also: we learne, it is not good to particularize in any kinde of

punishment when we sweare, but onely to expresse the Curse in generall termes, leaving it to the discretion of God Al∣mightie, to chuse that Arrow out of his Quiver which he shall thinke most ••it to s••oot at us.

If ought but death.

See here the large extent of a Saints love, it lasts till death; and no wonder; for it is not founded upon Honour, Beau∣tie, or Wealth, or any other sinister respect in the partie beloved, which is subject to Age, or Mutabilitie, but onely on the Grace and Pietie in him; which founda∣tion because it alwayes lasteth, that Love which is built upon it, is also perpe∣tuall.

Part thee and me.

Death is that which parteth one friend from another: Then the deare Father must part with his dutifull Child, then the dutifull Child must forgoe his deare Fa∣ther; then the kinde Husband must leave his constant Wife, then the constant Wife must lose her kinde Husband; then the carefull Master must be sundred from his i••dustrious Servant, then the industrious

Servant must be severed from his carefull Master. Yet this may be some comfort to those whose friends Death hath taken a∣way, that as our Saviour said to the Dis∣ciples, Yet a little while and you shall not see me, and yet a little while and you shall see me againe: so yet a little while, and we shall not see our friends; and yet a little while, and we shall see them againe in the Kingdome of Heaven; for, non mittuntur, sed praemittuntur, we doe not forgoe them, but they goe before us.

To conclude: we see many women so strangely disguised with phantastick fashi∣ons, as if they desired to verifie the nick∣name of the Philosopher, and to prove themselves in very deed to be very Mon∣sters; yea, many of them so affect Man-like Clothes and shorne Haire, it is hard to dis∣cover the Sex of a Woman through the Attire of a Man. But we see in my Text, worthy Ruth taking upon her, not the Clothes, but the Courage; not the Haire, but the Heart; not the Attire, but the Re∣solution of a Man, yea, and more then of a Man, wi••n••sse her worthy speech, Intreat me not to depart &c.

Vers. 18.

And when she saw that she was sted∣fastly minded to goe with her, sh•• left off speaking unto her.

ORpah and Ruth may be compared to two strong Forts, Naomi to one that b••sieged them, who made three••sore As∣••••••••ts upon them: The first, in the eighth Verse; which Assault both of them resisted with equall constancie: The second, in the eleventh Verse; to which Orpah basely yeeldeth, and accepteth termes of Com∣position: The last, in the fifteenth Verse; which Ruth most valiantly defeated, and stood upon termes of Defiance to the mention of any returne. Now as ••ouldiers when they have long besieged a Citie with the losse of Time, Money, and Men, being hopelesse to take it, they even sound a Retreat, and retire home, without accom∣plishing their d••sire: so Naomi perceiving that all her arguments which she used to conquer Ruth, like Water in the Smiths ••orge cast on Coales, did more intend the

heat of her constancie, gives over in my Text, And when she saw &c.

Which words doe probably perswade what formerly we affirmed, namely, that Naomi disswaded her daughter, onely to search and sound her sinceritie, not with any true desire she should goe back to Moab. For even as it is plaine, that the Replyer in his Disputation aimeth not at the suppressing, but at the advancing of a Truth, who surceaseth and cavills no lon∣ger, when he sees the neck of his argument broken with a sufficient answer; so it ap∣peareth that Naomi, what she had said for∣merly, spake it onely to trie her daughter, because having now had sufficient experi∣ence of her constancie, she so willingly de∣sisted. God wrestled with Iacob, with a desire to be conquer'd; so Naomi no doubt opposed Ruth, hoping and wishing that she her selfe might be ••o••led.

And when she saw that she was stedfastly minded.

The Hebrew reades it, that she strength∣ned her selfe; that being their phrase to expresse an Oath.

Observa••ion.

Where we observe, Oaths taken upon just occasion, are excellent Ti••s and Bands to strengthen men in the performance of those things to which they sweare. The greater pittie it is then, that a thing in it selfe so soveraigne, should be so dayly and dangerously abused. Witnesse Herod, who by reason of a rash Oath, cast himselfe in∣to a worse Prison then that wherein he had put the Baptist, m••king that (which being well used might have confirmed in Pietie) to be a meanes to inforce him to Murther.

Vse.

Let this ••each us, when we finde our selves to lagge and ••aulter in Christianitie, to call to minde that•• solemne Vow, Pro∣mise, and Profession, which our God-fathers in our Name made for us at our Baptisme, To forsake the Devill and all his workes, the vaine pompes and vanities of this wicked world, and to fight valiantly under Christs Standard. Let us remember from whence we are fallen, and doe our first worke. We need not make a new

Vow, but only renew the old, and so settle and establish our selves in the practice of Pietie, as Ruth in my Text by an Oath strengthned her selfe.

She left off speaking unto her.

She saw she had now enough expressed and declared her integritie, and therefore she would not put her to the trouble of any farther tryall.

Observation.

Hence the Doctrine is this: After proofe and tryall made of their fidelitie, we are to trust our Brethren, without any farther suspition. Not to trie before we trust, is want of wisdome; not to trust after we have tryed, is want of charitie. The Gold∣smith must purifie the drosse and oare from the Gold, but he must be warie lest he makes waste of good Metall, if over∣curious in too often refining. We may search and sound the sinceritie of our Bre∣thren, but after good experience made of their uprightnesse, we must take heed lest by continuall sifting and proving them, we offend a weak Christian. Christ tryed the

woman of Syrophaenicia first with silence, then with two sharpe answers; at last finding her to be sound, he dismissed her with granting her request, and commend∣ing of her faith. When he had said to Peter the third time, Lovest thou me? he rested satisfied with Peters answer, and troubled him with no more questions.

Vse.

It may confute the jealous and suspiti∣ous mindes of such who still thinke that their Brethren are rotten at the heart, hy∣pocritical, dissemblers, though they have made never so manifest proofe of their uprightnesse. Thomas would not take his Masters Resurrection on the Credit of his fellow-Apostles relation; his faith would not follow, except his owne sense was the Usher to lead it the way: so these men are altogether incredulous, and very Infi∣dels in the point of their Brethrens since∣ritie, though it be never so surely war∣ranted unto them on the words of those whom they ought to beleeve. Hence of∣tentimes it comes to passe, that they scan∣dalize and offend many weake Christians,

whose Graces are true, though weake; Faith unfained, though feeble: Yea, it maketh weake Saints to be jealous of themselves, to see others so jealous of them. But we must be wonderfull care∣full how we give offence to any of Gods little ones. When Esau, Gen. 33. 13. would have perswaded Iacob to drive on faster, Iacob excused himselfe, saying, That the Children were tender, and the Ewes big with young, and if they should be over∣driven one day, they would die. Thus if any would perswade us to sift and win∣now, and trie the integritie of our Bre∣thren, after long experience of them, we may answer, This is dangerous to be done, because smoaking Flax and brui∣sed Reeds, tender Professors, may ut∣terly be discouraged and dis-heartened by our restlesse pressing and disquiet∣ing of them. Wherefore Naomi having now seene the Realitie of Ruths Reso∣lutions, left off from any further mo∣lesting of her.

Vers. 19, 20, 21, 22.

So they went both untill they came to Bethlehem, and when they came to Bethlehem, all the Citie was moved at them, and they said, Is not this Naomi?

And she said, Call me not Naomi, but call me Marah, for the Lord hath dealt bitterly with me.

I went out full, and the Lord hath caused me to returne emptie; why call you me Naomi, sithence t••e Lord hath testified against me, and the Almightie hath afflicted me?

So Naomi returned, and Ruth the Moabitesse; her Daughter in law with her, when she came out of the Countrey of Moab; and th••y came to Bethlehem in the beginning of Barley Har∣vest.

THe holy Spirit mentioneth not what discourse ••hey exchanged by the way; yet no doubt they were neither silent, nor bu••ied in unprofitable talke.

And all the Citie was moved, &c.

See here, Naomi was formerly a woman of good qualitie and fashion, of good ranke and repute; otherwise her returne in povertie had not been so generally ta∣ken notice of. Shrubs may be grubb'd to the ground, and none misse them, but every one markes the felling of a Cedar. Groveling Cottages may be evened to the Earth, and none observe them; but every Traveller takes notice of the ••all of a Steeple. Let this comfort those to whom God hath given small Possessions. Should he visit them with povetie, and ••ake from them that little they have, yet their griefe and shame would be the lesse: they should not have so many fingers pointed at them, so many eyes staring on

them, so many words spoken of them; they might lurke in obscuritie; it must be a Naomi, a person of eminency and estate, whose povertie must move a whole Ci∣tie.

And they said, Is not this Naomi?

Remarkable it is, that so many peopl•• should jump in the same expression; but as Abraham laughed, and Sarah laughed, both used the same outward gesture, yet arising from different causes; his laughter from joy, her's from distrust: so all these people might meet in the same forme of words, yet farre dissent in their minds wherewith they spake them. Some might speak out of admiration, strange, wonder∣full is this she who once was so wealthie? how quickly is a River of Riches drained drie? she that formerly was so faire, 〈◊〉〈◊〉 one can scarce read the ruines of ••eauty in her face: Is not this Naomi? Some out of exprobation; See, see, this is she that could not be content to tarry at home to take part of the Famine with the rest of her fel∣lows, but needs with her Husband and Sons, ••ust be gadding to Moab: see what goo••

she hath got by removing, by changing her Country, she hath changed her Condition: Is not this Naomi? Some might speak it out of Commiseration: Alas, alas, Is not this that gracious woman, that godly Saint, which formerly by her Charity relieved ma∣ny in distresse? how soon is a full clod tur∣ned into parched earth? one that supplied others, into one that needeth to be supplied by others: Is not this Naomi?

And she said, call me not Naomi, but call me Marah.

Naomi, signifieth Beautifull; Marah, Bitter, Exod. 15. 23. where we see, that the Godly in poverti•• are unwilling to have Names and Titles, disagreeing and disproportioned to their present estates, which may confute the folly of many, which being in distress, and living little better then upon the alms of others, will still stand upon their points, bear them∣selves bravely on their▪ birth, not lose an inch of their place, not abate an ace of their gentrie; far otherwise was Naomi af∣fected, being poor, she would not be over∣named, or Title-heavie: Call me not Nao∣mi, but call me Marah.

Observ.

Here also we may see, that it was a cu∣stome of great Antiquitie in the World, that Men and Women should have seve∣rall names whereby they were called, and that for these three Reasons.

1. That they might be differenced and distinguished from others.

2. That they might be stirred up to ve∣rifie the meanings and significations of their names: wherefore let every Obadi∣ah strive to be a servant of God, each Na∣thaniel to be a gift of God, Onesimus to be profitable, every Roger quiet and peace∣able, Robert famous for counsell, and Wil∣liam a help and defence to many; not like Absalon, who was not a Father of Peace, as his name doth import, but a sonne of Sedition; and Diotrephes, not nursed by God, as his name sounds, but puffed up by the Devill, as it is 3 Iohn 9.

3. That they might be incited to imi∣tate the vertues of those worthy persons, who formerly have been bearers and ow∣ners of their names. Let all Abrahams be faithfull, Isaac's quiet, Iacobs painfull, Io∣sephs

chaste, every Lewis pious, Edward confessor of the true faith, William con∣queror over his own corruptions. Let them also carefully avoid those sinnes for which the bearers of the Names stand branded to posteritie. Let every Ionah beware of frowardnesse, Thomas of distrustfulnesse, Martha of worldliness, Mary of wanton∣nesse. If there be two of our names, one exceedingly good, the other notoriously evill, let us decline the vices of the one, and practise the vertues of the other. Let every Iudas not follow Iudas Iscariot, who betrayed our Saviour, but Iudas the brother of Iames, the writer of the gene∣rall Epistle; each Demetrius, not follow him in the acts who made silver shrines for Diana, but Demetrius 3 Iohn, who had a good report of all men. Every Ig∣natius not imitate Ignatius Loiola the lame Father of blind obedience, but Ignatius the worty Martyr in the Primitve Church. And if it should chance through the indi∣scretion of Parents and God-fathers, that a bad name should be imposed on any; oh let not folly be with them, because Nabal is their name; but in such a case, let them

strive to falsifie, disprove, and confute their names; otherwise if they be good, they must answer them.

In the dayes of Q. Elizabeth, there was a Royall Ship called the Revenge, which having maintained a long fight against a Fleet of Spaniards, (wherein eight hun∣dred great Shot were discharged against her) was at last faine to yeeld: but no sooner were her men gone out of her, and two hundred fresh Spaniards come into her, but she suddenly sunke them and her selfe; and so the Revenge was revenged. Shall livelesse pieces of Wood answer the Names which men impose upon them, and shall not reasonable soules doe the same? But of all Names, I pray God that never just occasion be given, that we be Christened Icca••od, but that the glory may remaine in our Israel so long as the faithfull Witnesse endureth in Heaven. And so much of those words, Call me not Naomi, but &c.

For the Lord hath dealt bitterly with me.

Afflictions rellish soure and bitter even to the pallats of the best Saints.

Observation.

Now bitter things are observed in Phy∣sick to have a double operation: first, to strengthen and corroborate the Liver; and secondly, to cleanse and wipe away Choler, which cloggeth the stomack: both these effects afflictions by their bitternesse produce; they strengthen the inward Vi∣tals of a Christian, his Faith and Patience, and cleanse Gods Saints from those super∣fluous excrements which the surfeit of Prosperitie hath caused in them. It may therefore serve to comfort such as groane under Gods afflicting hand, Hebrews 12. 11. The Book which S. Iohn eat, Rev. 10. 10. was sweet in his mouth, but bitter in his belly: cleane contrarie, afflictions are bitter in the mouth, but sweet in the belly; God by sanctifying them, extract∣ing Honey out of Gall, and Sugar out of Wormewood. And let it teach us also, not t•• wonder if the Children of God winch and shrug, and make soure faces, when afflicted: Wonder not at David, if he cryeth out in the anguish of his heart; at Iob, if he complaineth in the bitternesse

of his soule; at Ieremiah, if he lamenteth in the ••xtremitie of his griefe: For even then they are swallowing of a Potion, which is bitter unto flesh and blood.

I went out full, and the Lord hath caused me to returne emptie.

Here may we see the uncertaintie of all outward wealth.

Observation.

How quickly may a Crassus, or Crosu•• be turned into a Codrus; the richest, into the poorest of men! Whom the Sunne∣rising seeth in wealth, him the Sunne∣setting may see in want. Set not up then your hornes so high, neither speake pre∣sumptuous words, ye wealthie men; for God, it it pleaseth him, can in a moment dispossesse you of all your Riches. And let us all not lay up Treasures here on Earth, where Rust and Mothes doe corrupt, and Theeves breake through and steale; but lay up your Treasure in Heaven, where Rust and Moth doe not corrupt, and Theeves doe not breake through and steale.

Why call you me Naomi, sithence the Lord &c.

The mention of their former Wealth is grievous to the godly, when they are in p••esent Povertie.

Observation.

When the Children of Israel are Cap∣tives in Babylon, it cuts them to the heart to be twitted with the Songs of Sion. And it may teach this point of wisdome to such as repaire to give comfort to men in affliction, not to mention that tedious and ingratefull subject, what happinesse that partie formerly enjoyed. Summe not up to Iob in distresse, the number of his Camels, tell not his Sheepe, rec∣kon not his Oxen, reade not unto him an Inventorie of those Goods whereof he before was possessed, for this will but adde to his vexation; rather de∣scend, to apply solid and substantial comfort unto him.

••ithence the Lord hath testified a∣gainst me, and the Almightie hath afflicted me••

Every affliction is a witnesse that God is angry with us for our sinnes.

Observation.

Who then is able to hold out Suit ••ith God in the Court of Heaven? For God himselfe is both Judge and Witnesse, and also the executor and inflicter of punish∣ments. It is therefore impossible for sin∣full man to plead with him; and it is our most advised course, as soone as may be, to come to te••mes of composition with him, and to make meanes unto him through the mediation of our Saviour. Now that all afflictions are immediately inflicted by God, we have shewed for∣merly.

And they came to Bethlehem in the beginning of Early Harvest.

The Iewes had two distinct Harvests of

Wheat and Barly, and Barly was the first, 2 Sam. 21. 9. So here we see the provi∣dence of God, in ordering and disposing the Journey of Naomi, to end it in the most convenient time. Had she come be∣fore Harvest, she would have been strait∣ned for meanes to maintaine her selfe; if after Harvest, Ruth had lost all those occa∣sions which paved the way to her future advancement. God therefore, who orde∣red her going, concludes her Journey in the beginning of Harvest.

And thus have we gone over this Chap∣ter. Now as Samuel in the first Booke, chap. 7. vers. 12. erected an Altar, and called it Eben-ezer, for, said he, Hitherto the Lord hath helped us: so here may I rayse an Altar of Gratitude unto God, with the same inscription, Eben-ezer, Hitherto the Lord of his goodnesse hath assisted us.

CHAP. II. Vers. 1. 2.

And Naomi had a kinsman of her Husbands, a mighty man of wealth, of the Family of Elime∣lech, 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 fa∣vour: 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 al∣lied

and of great kindred to those that are wealthy; and those that be wealthy, to suuh as are poor. Ioseph, though Gover∣nour of Egypt▪ had poor Iacob to his Fa∣ther, 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 bre∣thren 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

sweep 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 King∣dome for such a time? namely to deliver her Country-men the Jews from that im∣minent 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 Store∣house to supplie the want of others which

are 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 weal∣thie men of their alliance. When a Hus∣band-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 Of∣fice 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 de∣pending for their maintenance on their reference and relation to a rich kinsman.

Come we now to the second Observa∣tion, That the same man may be godly, and also mighty in wealth like Boaz. Be∣hold your Calling; not many wise, yet some wise, as Salomon, and Sergius Depu∣tie 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 Hea∣ven: 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 in∣ward 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 season∣ed and sanctified by Grace, and Grace cre∣dited and countenanced by Greatnesse;

that 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? Con∣fining Pietie to Hospitals; for their owne parts they disdaine so base a Compani∣on. Hence as Hills, the higher, the bar∣renner; so men commonly, the weal∣thier, 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.

And 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 Mo∣ther in law. Verily I say unto you, I have not found so much dutie, no, not in natu∣rall Daughters to their owne Mothers. How many of them now-adayes, in mat∣ters of more moment, will betroth and contract themselves, not onely without the knowledge and consent, but even a∣gainst 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, 〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

and 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 pros∣peritie to furnish, qualifie, and accommo∣date 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

chide 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 Bethle∣hem, and said unto the Reapers, The Lord be with you; and they answered him, The Lord blesse thee.

FOrmerly we have seene the dutiful∣nesse of Ruth, which would not leave her Mother untill she had leave from her Mother: Proceed we now to her indu∣strie, and Gods providence over her. As

the 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 com∣passe 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 stretch∣eth 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 ad∣venture of hazard? How comes the holy Spirit to use this word, Hap?

Answer.

Things are said to happen, not in re∣spect of God, but in respect of us; because oftentimes they come to passe, not onely without our purpose and fore-cast, but even against our intentions and determi∣nations. 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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; Admi∣rable

is the providence of God, in the or∣dering 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 wonder∣full 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 af∣fairs 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 answer∣ed

the 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 advi∣sed him; Thou shalt goe to battel in thine own person. However he herein had a se∣cret intent, yet thus farre the proportion holds: Things thrive best, not when they are committed to Surrogates, De∣puties, Delegates, and Substitutes: but when men themselves over-see them. Let Masters therefore of Families, care∣fully 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

Master 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 unne∣cessary 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-moneth. Well, let them pra∣ctise 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 saluta∣tions beseeme Christians: indeed our Sa∣viour Mat. 10. forbade his Disciples to sa∣lute any in the way, but his meaning was,

that they should not lag or delay, where∣by to be hindred from the service where∣in they were imployed; and S. Iohn in his second Epistle, saith, That to some we must not say God speed, lest we be made par∣takers 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 dan∣gerous 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

of love into verball Complements, which Elymologie is not to be deduced a com∣pletione 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 af∣fectionate expression of love, is now made the word of course, commonly ban∣died 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

kill, 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, especi∣ally 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 appoin∣ted 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; onely she tarried a little in the house.

And 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 Fa∣mily, 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, Heze∣kiah his Eli••kim, the sonne of Hilkiah.

Observation.

Let Masters therefore, in chusing these Stewards to be set above the rest, take

such as are qualified like Iethro's descrip∣tion of inferiour Judges, Exod. 18. men of courage, fearing God, dealing truly, hating covetousnesse. And how-ever they privi∣ledge them to be above the rest of their servants, yet let them make them to know their dutie and their distance to their Ma∣sters, lest that come to passe which Solo∣mon 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 hun∣dred; but let them carefully discharge their Conscience, in that Office wherein they are placed: whilest inferiour ser∣vants, 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 Ap∣peale lyes open from them to their Ma∣ster, who if good, will no doubt redresse their gri••vances.

Now if Stewards be necessarie in or∣dering of Families, surely men in autho∣••itie are more necessarie, in governing the Church, and managing the Common∣wealth. 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 sub∣mit 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 un∣knowne; 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

upon Beggars unknowne and unseene be∣fore; but if easily and with conveniencie (as Boaz could) they may attaine to know the qualities and conditions of such per∣sons, 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.

Which 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 onely 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 princi∣pall 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 with∣out leave.

And 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 per∣manent: They are soone tyred, quickly wearie, and then turne from labour to la∣zinesse. 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 onely to be industrious in the Morning, when we first enter into Christianitie, but to hold out and to perse∣vere even to the end of our lives.

Onely 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 Mat∣tins, to doe her Devotions, commend

her 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 grind∣ing 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 la∣bours with the greater alacritie.

And here may I take just occasion to speake concerning Gleaning. Consider first the antiquitie thereof, as being com∣manded 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 com∣forted thereby? Reliquiae Danaum, atque immitis Achillis; the Remnant which hath escaped the edge of the Sythes, and avoided the hands of the Reapers. Had

our 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 up∣on 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

to 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 Chri∣stians.

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.

Motive.

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 Gra∣ces 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 Meek∣nesse; Iosh••ah, of Valour; Samson, of Strength; Solomon, of Wealth and Wis∣dome; 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.

Vers. 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 Mai∣dens.

Let thy eyes be on the field which they doe reape, and goe after the Mai∣dens. Have I not charged the ser∣vants, 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 fa∣vour in thy eyes, that thou shouldst know me, since I am a stranger?

MOthers and Nurses are very care∣full, tenderly to handle Infants, when they are but newly borne. So Ruth;

Christ 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 peo∣ple their Sonnes and Daughters, 1 Sam. 3. 6. And if they were persons in Authori∣tie, 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 Autho∣ritie: Yet I am afraid, men keepe not the method of Iacobs Children, the eldest sit∣ting 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 demea∣ning themselves gravely, and striving to adde gracious hearts to gray haires: other∣wise,

if they discover any lightnesse, loose∣nesse, wantonnesse in their carriage, young men will hereupon take occasion, not onely to slight and neglect, but also to contemne and despise their paternall di∣stance, 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 Pre∣cept, 1 Tim. 5. 1. Rebuke not an Elder, but exhort him as a Father, and the younger men as Brethren; the elder women as Mo∣thers, the younger as Sisters, in all pure∣nesse.

But abide here by my Maidens.

Observation.

Hence we g••ther, 'tis most decent for women to associate & accompanie them∣selves with those of their owne Sexe: Miriam, Exod. 15. 20. with a feminine Quire, with Timbrels and D••nces, answe∣red the men; and the Disciples wondred, Iohn 4. 27 th••t Ch••ist t••lk••d with a wo∣man: sh••wing hereby, th••t it w••s not his

ordinarie course to converse alone with one of another Sexe: For herein the A∣postles 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 pre∣vent 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 dis∣daine to make those the subjects of their crueltie, which rather should be the ob∣jects of their pittie: but it complyes with a servile disposition, to tyrannize and do∣mineere over such poore people as can∣not resist them. Like pettie Brookes pent within a narrow Channell, on every dash of Raine they are readie to overflow, and

wax 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 onely 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

of Lead, Copper, Brimstone, or the like, hath with it a strange taste and rel∣lish 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, Bon∣ner, Story, Woodrooffe, Tyrrell: Now she should have tyed up these Bandogs, and chained and fettered up these Blood∣hounds from doing any mischiefe. Camden in his Elizabetha, in the yeare 1595. wri∣teth thus of the then Lord Chancellor of England; Ob sordes & corruptelas famulo∣rum

in beneficiis Ecclesiasticis nundinandis ipse vir integer ab Ecclesiasticis haud bene audivit. He ought to have imitated the example of Boaz, not onely to have done no harme himselfe, but also to have en∣joyned the same to his servants: Have I not commanded my servants, that they should not touch thee?

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

Observation.

Where we see, Masters commands ought to sound Lawes in the eares of their ser∣vants, 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, be∣cause 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.

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Coroll.

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 de∣lay. Were there no Hell to punish, no Heaven to reward, no Promises pronoun∣ced to the godly, no Threatnings denoun∣ced 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, be∣cause 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? Espe∣cially seeing godly Mordecai refused to bend his knee to H••m••n.

Answer.

Civill honour may and must be given to all in Authoriti••, according to the usu∣all gestures of the Countrey: Now such bowing was the custome of the Easterne people, Gen. 33. 3. As for Mordecai's in∣stance, 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 re∣verent ought our gesture to be, when we approach into the presence of God. In∣deed, God is a Spirit, and he will be wor∣shipped 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.

And 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 there∣fore I must acknowledge my selfe excee∣dingly 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 un∣deserved 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 here∣after 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.

Since I am a stranger.

She amplifies his favour, from the in∣dignitie 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 Com∣monwealth 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 onely out of his owne free favour. So that in this respect, we may all say un∣to 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?

Vers. 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 Mo∣ther, and the Land of thy Nati∣vitie, and art come unto a people which thou knewest not hereto∣fore.

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 im∣mediately from N••omi.

Observation.

How-ever, here we may see, the vertues of worthy persons will never want Trum∣pets 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 co∣lours 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 un∣to this day. But the most compendious way for men to consecrate their Memo∣ries to Eternitie, is to erect a Pillar of ver∣tuous 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-con∣suming Time. And to put the worst, grant the envious men with a Cloud of Calumnies should eclipse the beames of

vertuous 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 Be∣nefactors may publikely receive their de∣served commendation. Thus surely Nao∣mi 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, rec∣koning up of the worthy Deeds of Ruth; which, because they have been fully dis∣coursed 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

my 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 onely 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 di∣stresse; and then, where we fall short in requiting them, to make the rest up, with heartie Wishes to God for them.

Observation.

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, say∣ing 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,

the Christian Life is most comfortable; for we may both take a liberall Portion, and have a sanctified use of Gods Crea∣tures: 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 affli∣ction.

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

since 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 Ach∣sah, Calebs Daughter, to Wife; how vali∣antly 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 Re∣compence and Reward may seeme to fa∣vour 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

a 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 un∣profitable servants: thirdly, there must be a proportion betweene the thing me∣riting, and the Reward merited; now there is no proportion betweene our stai∣ned and imperfect workes, (for such are our best) and that infinite weight of glory where with God will reward us. It re∣maines therefore, that no Reward is gi∣ven us for our owne inherent worth, but meerely for Gods free favour, who crownes his owne workes in us.

Vnder 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

cover them. Familiarly it is used in Scrip∣ture, 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 Ro∣mans.

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 ser∣vants 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 ad∣vantage, pops downe on the poore Chic∣ken 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 spy∣ing

an opportunitie, pitcheth and setleth himselfe upon some poore Soule, to de∣voure 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 Prospe∣ritie, 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

shalt 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 proat∣ing 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 Mercie-Seat. And as alwayes in Day-time, so especially at Night, when we goe to Bed, (for Chickens when going to Roost, al∣wayes 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.

Vers. 13, 14.

Then she said, Let me finde favour in the sight of my Lord; for thou hast comforted me, and spoken comfor∣tably 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 Daugh∣ter; now Ruth stileth him, Lord. When great ones carry themselves fami∣liarly to meaner persons, meaner persons must demeane themselves respectively to great ones. Indeed, with base and sordid natures familiaritie breeds contempt; but

ingenuous natures will more awfully ob∣serve their distance towards their Superi∣ours, 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 ho∣nour, by their kinde usage of their Inferi∣ours. Those Starres seeme to us the great∣est, and shine the brightest, which are set the lowest. Great men, which sometimes stoop, and stoop low in their humble car∣riage 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

s••••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 con∣duct 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 re∣spect, 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

them, 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 magni∣fying 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 not∣withstanding, it is both lawfull and need∣full 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

the lawfull justification of our selves, and our owne sufficiencie, as S. Paul did a∣gainst the false Apostles at Corinth; al∣wayes 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 ser∣vants; 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 ser∣vants, and he giveth them meat in due sea∣son, 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

of the Iewes pressed so fast upon our Sa∣viour, (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 Ma∣sters, that they will so taske and tye their servants to their worke, as not to afford them seasonable Respite to feede them∣selves.

And dip thy morsell in the vineger.

Observation.

The Fare of Gods servants in ancient time, though wholesome, was very home∣ly: Here they had onely Bread and Vine∣ger, 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 superflu∣ous number of Dishes, and in the unlaw∣full nature of them. We rifle the Ayre for daintie Fowle, we ransack the Sea for

delicious Fish, we rob the Earth for deli∣cate Flesh, to suspend the doubtfull Ap∣petite 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 Tor∣tures, they then revive him by Cordials; and then againe re-killing him with their Torments, fetch him againe with com∣fortable things; thus often re-iterating their Crueltie: So, men having killed their Appetite with good Cheare, seeke with Dishes made for the nonce to en∣liven it againe, to the sup••rfluous wasting of Gods good creatures, and much en∣dammaging the health of their owne bodies. But leaving them, let us be con∣tent with that competent Foode which God hath allotted us, knowing, that bet∣ter 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

those who surfet on excesse of Dain∣ties.

And she did eate and was sufficed.

It is a great blessing of God, when he gives such strength and vertue to his crea∣tures, as to sati•••••••• our hunger; and the contrarie, is a great punishment: For as, (1 Kings 1. 1.) when they heaped abun∣dance 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 hun∣ger•• 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 thrif∣tily kept: Imitating herein the example of ou•• Saviour; who, though he could

make five Loaves swell to sufficient foode for five thousand men, yet gave he com∣mand, that the fragments should be care∣fully 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 E∣vening, and she threshed that she had gathered, and it was about an Ephah of Barley.

BEfore I enter into these words, be∣hold an Objection stands at the doore of them, which must first be re∣moved.

Objection.

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 con∣demne 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 writ∣ten 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 speci∣fied; rather let them be exhorted to performe it, because in other places it is

both commanded by Precept, and com∣mended by Practice, Deut. 8. 10. 1 Cor. 10. 31. Yea, in the 27. of the Acts, the Mari∣ners 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

Body much larger then it is, by immode∣ra••e feasting; it is enough, if we main∣taine 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 Por∣tion to Ioseph, his best beloved sonne; for Ioseph to make the Messe of Benjamin five times greater then any other of his Bre∣thren; 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

mercifull 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, Ho∣nour, 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 hand∣fulls 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 fol∣low farre after, and glad to take up the scattered eares, who have a smaller pro∣portion of his favour, be neither angry with God, nor grieved at your selves, nor envious at your Brethren; but be

content 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 com∣mand, that Ruth, and no other, may gleane among the sheaves without re∣buke?

Had the servants of Boaz, without ex∣presse warrant and command from their Master, scattered handfulls for her to gleane, their action had not been Cha∣ritie, but flat Theft and Robberie; for they were to improve their Masters goods to his greatest profit. On the o∣ther 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

of 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

strength to keepe himselfe above water: so those who are beneficiall to poore peo∣ple, 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 Hus∣bandman, yet so, as that he may still con∣tinue 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 Com∣mon-wealth shall be a gainer, Drones bring no Honey to the Hive, but the pain∣full 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. Lazi∣nesse 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

tempted 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 onely that which must end our labours: onely the Evening must beg us a Play, to depart out of the School of our Vocation, with promise next Mor∣ning 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,

each 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 Hie∣rusalem, that there was not so much as th•• noyse of an Hammer heard in the Temple. So Ruth fits all things in a readinesse, be∣fore 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 ser∣vants, 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 report∣eth of Augustus Caesar, that he made his Daughters to learne to spinne; and Pan∣taleon relates the same of Charles the Great. Yet now-adayes, (such is the

pride of the World) people of farre meaner qualitie scorne so base imploy∣ments.

And it was about an Ephah of Barley.

An Ephah contained ten Omers, Exod. 16. 36. An Omer of Mannah was the pro∣portion allowed for a mans one day meat. Thus Ruth had gleaned upon the quan∣titie 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 Dark∣nesse: but home she hasteneth to her Mother, as followeth.

Vers. 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 Bur∣thens: Little Isaac carryed the Faggot,

wherewith himselfe was to be sacrificed; our Saviour his owne Crosse, till his faint∣nesse 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, be∣cause never used unto it.

And her Mother in law saw what she had gathered.

Namely, Ruth shewed it unto her, and then Naomi saw it. Children are to pre∣sent 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 Pa∣rents some parcell of their gaines, whilest they keepe the remnant secretly to them∣selves.

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

his, 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 re∣quited. Say not therefore to thy Father according to the Doctrine of the Phari∣ses, 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

in our hearts; not spend all at once, with∣out 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 diffi∣dence, 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 Prodiga∣litie, 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 Fa∣mine; and to make good construction of our Estates, let us as well observe the Future as the Present Tense.

Then 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 ex∣ample of Naomi, may and ought to exa∣mine 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 Adoni∣ah, Why doest thou so? But suffer them to rove and range at their owne plea∣sure. Am I, say they, my sonnes keeper? He is old enough, let him looke after him∣sel••e.

Now, as for those Ioashes, whose Iehoia∣da'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 Go∣verner; 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 Gen∣tiles, that having no Law, they were a Law unto themselves: so must such young per∣sons endeavour, that having no Exami∣ners, they may be Examiners to them∣selves, 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

out 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 de∣served 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

earthly Father, by telling the Truth, then adventure the displeasure of their hea∣venly 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 ••ez∣rites, and the Amalekites: So many Chil∣dren 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

who are our Benefactors. Those are coun∣ted to be but basely borne, who cannot tell the Names of their Parents; and sure∣ly, 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 cha∣ritie of any Benefactors, because those that receive their courtesies, oftentimes doe not remember their N••mes; let this com∣fort them, though they are forgotten by the living, they are remembred in the Booke of Life. The A••henians out of Su∣perstition erected an Altar with this in∣scription, Vnto 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 Bene∣factors, whose Names we have not been so carefull to preserve, as Ruth was the Name of Boaz; And the mans Name was Boaz.

Vers. 20.

And Naomi said unto her Daugh∣ter 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 bles∣sed 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 foun∣taine; these the Ministers to pronounce it, God the Author who bestowed it.

For he ceaseth not.

Observation.

Naomi never before made any menti∣on 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 fa∣vours cause a fresh remembrance of for∣mer 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 kind∣nesses, 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 for∣mer; his safe bringing back of our (then Prince) now) King from Spaine; when the pledge of our ensuing happiness was

pawned 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 fa∣vours 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 con∣tinued without interruption or ceasing;

some men there be, whose charitable deeds are as rare as an Eclipse, or a Bla∣zing-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 pro∣digalitie 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, Mercie done to the Kindred of the dead, is done to the dead themselves. Art thou then a Widower, who desirest to doe mer∣cie 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:

Though old Barzillai be uncapable of thy favours, let young Kimham taste of thy kindnesse: Though the dead cannot, need not have thy mercie, yet may they receive thy kindnesse by a Proxie, by their Friends that still are living.

Mercie then to the dead, makes no∣thing 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 Purga∣torie 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 orna∣ments 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,

nay, 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 expensive∣nesse.

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

and contemne their poore Kindred. Camb∣den reports of the Citizens of Corke, that all of them in some degrees are of kind∣red 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 onely to humble and abate the conceits of proud men, who look so scornfull and contemp∣tuous 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 princi∣pally on their owne labour, and not on their reference to their Friends; and let

them not too earnestly expect helpe from their Kindred, for feare they miscarry. A Scholler being maintained in the Uni∣versitie 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; where∣upon 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

dependance 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 accep∣table unto her, proceeds in her relation.

Doctrine.

People love to enlarge such discourses, which they see to be welcome to their audi∣ence.

What maketh Tale-bearers so many,

and their Tales so long, but that such per∣sons 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 con∣fesseth what favour she found from Boaz, we learne, we ought not sullenly to con∣ceale 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

in 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 ex∣presseth 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

Gospel 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 de∣nying of his Master, with all the circum∣stances thereof, his Cursing and Swear∣ing, is more largely related in the Gos∣pel of S. Marke, then in any other: But as for his Repentance, it is set downe more shortly there, then in other Gos∣pels:

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 onely said, When he thought thereon, he wept.

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

Thou 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 Commis∣sion from their Master, to countenance and encourage her in her extraordinarie glean∣ing, which Priviledge her Maidens could not bestow upon her.

Vers. 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 whol∣some 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 Po∣sitive for the Comparative in this kinde. Luke 10. 42. Mary hath chosen that good part, that is, the better part. It is profita∣ble

for thee that one of thy members perish, and not thy whole body, Math. 5. 29. Pro∣fitable, 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 es∣cape suspition, or appearance of evill.

Objection.

What hurt or harme had it been, if they

had met her in another field? She might have been met there, and yet have de∣parted thence as pure and spotlesse as she came thither.

Answer.

It is granted. Yet being a single wo∣man, slanderous Tongues and credulous Eares meeting together, had some colour to rayse an ill Report on her Reputa∣tion. 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 ho∣nest, but also to have testes honestatis; many a Credit having suffered, not for want of clearenesse, but clearing of it selfe, surprized on such disadvan∣tages.

Vers. 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 Mo∣ther 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 wic∣ked 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

every 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, with∣out the knowledge and consent of their Parents?

Vnto 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.

And dwelt with her Mother in law.

It was Christs counsell unto his Disci∣ples, 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 Idle∣nesses 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 de∣fective in one, might be supplyed in the other.

FINIS.

Notes

• * 1.1

  1 King. 18. 43.