RƲTH, CHAP. I.

THERE be little Books in the Bible, which the Hebrews call [Chamesh Megilloth] the five little Volumes, to wit, Canticles, Lamentations, Ruth, Esther, and Ecclesiastes. This short Book (being the shortest of all the Hi∣storical Books in the whole Bible) Hugo Cardinalis compares to a Honey-Bee, which, though but a very little Creature, yet is great in Labour and Usefulness, as gathering both Wax and Honey, which are two useful things for Light and Medicine: Lavater compares it to a Jewel, or precious Stone, which is but little in bulk and sub∣stance, yet great both in value and vertue.

N. B. This is an Appendix (only) to the Book of the Judges, which contains an History of things that did fall out (as some say) betwixt the third and fourth Chap∣ters of Judges, and therefore they would have it there inserted betwixt those two Chapters.

'Tis call'd the Book of Ruth, not because she was the Author of it, but because she is the chief Matter and Subject of the Story, and her Person and Part is principally Acted in it. The Author of the Book, some suppose to be Hezekiah, others Esdras, but most (and that most probably) do think it to be Samuel, for he being the Author (by Universal Consent) of the four Books of Kings, beginning that History with David, 'tis altogether improbable that he should over-look the Original of David, and not speak of Ruth, the Grandmother of David, being the Mother of Obed, Da∣vid's Grandfather, Ruth 4.18, 19, 20, 21, 22.

The chief Scope is to demonstrate the Genealogy of Christ (our Spiritual David, of whom literal David was both Father and Figure) shewing how Christ descended, not only of Boaz a Jew, but also of Ruth a Gentile, which teaches us, that Christ was to become a Saviour unto both Jew and Gentile, and that he is no Respecter of Persons, but in every Nation, he that feareth God, and worketh Righteousness is accepted of him, Act. 10.34.35. Thus is Christ call'd the Saviour of the World.

In order to the Accomplishment of this great Enterprize, many Eminent Passages of Providence are expresly Recorded in Scripture, and among the rest, this of the Original of David from Ruth the Moabite, though the Moabites were forbidden to en∣ter into the Congregation of the Lord, even to the Tenth Generation, Deut. 23.3. and that by a perpetual and Indispensable Law, to wit, for ever.

The Analysis, or Summ and Substance, the Contents of this Book, followeth Ruth, who is both the Subject and Title of it, falls under a Threefold Consideration (1.) In her first Marriage. (2.) In her time of Widowhood. (3.) In her Second Marriage.

Of her First Marriage so little is Recorded of her, that we find she is a Widow as soon almost as a Wife.

Secondly, The time of her Widow-hood was spent partly in the Land of Moab, and partly in the Land of Canaan. In both which places, 1. He• Affection to her Mother-in-Law. 2. Her Subjection to her in all her Matron like Instructions. 3. Her Unfeigned Devotion to the true God, (as a right Gentile-Proselyte) evidently appeareth. All which, her God whom she had owned and avouched, richly rewarded 4. With a Second Happy Marriage, and made her Great-Grandmother to the Son of God.

Page  160 Verse 1. Now it came to pass, Vaiehi, Hebr. not without a special Hand of God, that orders all Occurrences.

Observation 1. Whatever comes to pass in this lower World, is ordained by God's Decree, and ordered also by God's Providence.

Ʋse. Wise ones must be observing ones, Psal. 107.43. Observe Providences, (what comes to pass) Record Experiences, ye then will have a Divinity of your own, if but well read in the Story of your own Lives.

V. 1. (In the Days when the Judges Ruled) the Rabbins say, this fell out in Ehud's Days, and that Ruth was the Daughter of Eglon King of Moab: Josephus is for Eli's Time, Tremellius thinks it was in Deborah's time, as before; yet 'tis most probable to be in Gideon's time, when the Midianites spoil'd the Countrey, so brought the Famine here∣after mentioned. This variety of Opinions makes it very uncertain, and no sure ground for any one of them. Hence

Observ. 2. Where the Spirit of God hath not a Mouth to speak, there we should not have a Tongue to ask. 'Tis safest to be silent where the Holy Ghost speaks not; 'tis better to strike Sail and cast Anchor, when the Spirit blows not, lest by the contrary Blasts of Contradictory Conceptions we be tossed to and fro, and at last driven upon the Rocks of Erroneous Mistakes.

(There was a Famine in [the] Land;) the, is 〈 in non-Latin alphabet 〉, by way of Eminency, the Granary of the World, Canaan, a Land that flowed with Milk and Honey, the Glory of all Lands, Ezek. 20.6. yet a Famine here.

Observ. 3. The most Fruitful Land in the World may be made Barren, for the Wickedness of those that dwell in it, Psal. 107.34. as here Jud. 6.4.6. with v. 1. Their doing evil was the bare fruit of their forty Years Peace. The Aggravation of this Famine, that even Bethlehem (which signifies) an House of Bread, should want Bread, (A certain Man of Bethlehem-Judah) to distinguish it from another in Zebulon, Josh. 19.15. this City was call'd so, because of the fruitful Soil round about it.

Observ. 4. From [went] though a Man be seated never so richly and contentedly in never so pleasant and plentiful a City, yet thence may Divine Providence drive him, as Elimelech here, who (the Jews say) was a mighty Rich Man, and his Wife [Naomai] says, they went out full, v. 21. not for want, but for fear of want, they went out from this House of Bread, to seek Bread; we have here no abiding City, Hebr. 13.14. This polluted Earth will not afford a resting place, Mic. 2.10. we should look for a better City, Hebr. 11.10. and be not as the Fool, Luk. 12.20. they may be taken from us, or we from them. [To Sojourn in Moab] where the Famine was not.

Observ. 5. Divine Love or Hatred cannot be known by outward things: The Cursed Land of Moab had plenty of Bread, when a Famine of Bread was upon the Blessed Land of Promise: There is one Event to the Righteous and to the Wicked, Eccles. 9 1, 2, 3. all things come alike to all. It pleased God to punish the Sins of his People by this Famine when Moab had been at ease from his Youth, Jer. 48.11. God was kinder to Israel in pouring him from Vessel to Vessel, then he was to Moab, in letting him settle upon his Lees, that his Taste might remain in him, and his Scent not changed. God is never more angry, than when he saith, Let him alone, Hos. 4.17. [To Sojourn.] To live there for a time as strangers, during the Famine, which otherwise was not lawful for them, lest they should forget Israel's Worship, and learn Moab's Idolatry. The Philosopher said. Athens was a pleasant place to pass through, but unsafe to dwell in; the same may be said of Moab, that Worship'd Chemosh, sin is as catching as the Plague; and Solomon (himself) catched Moab's Plague of Idolatry, 1 Kings 11.7. Chemosh was Bacchus, or Pluto, as is supposed. [He and his Wife.] They all take one part of Food and Famine.

Observ. 6. Husband, Wife and Children, should live together, not run one from another. Elimelech had them in his heart ad convivendum & commoriendum, to live and die together, not as Miscreants, worse than Infidels, 1 Tim. 5.8. yea, brute Beasts that run from their Relations.

V. 2. (The Name of the Man was Elimelech) which signifies, my God is King; an ad∣mirable Name, and such as might afford strong Consolation in a Day of Calamity.

Observ. 1. Significant Names should be given to our Children, not such as be meer Fancies, or Insignificant; the People of God (throughout the History of the Scrip∣tures) gave such Names to their Children, and such as were standing Memorials for them, of some remarkable Mercies of God to them; as Gen. 30.6, 8, 11, 13, &c. Yea, the three first Names that ever were given to Men in the World, were signifi∣cant Page  161Names; to wit, Adam, Cain, Abel, which signifies, Earth, Possession, Vanity, and which put altogether, taught Mankind this Divine Lesson, That Earthly Possessions are but Vanity; our very Names should mind us of our Duty.

Observ. 2. A good Name (in its sense and signification) may be of great comfort to a Man in an evil Day. Thus it was to this Man, whose Name signified, My God is King; he might make a believing use hereof, pondering in his mind after this manner: Al∣though there be a Famine in the Land of Promise, whereby I am driven out of my Native Countrey, and constrained to sojourn in Idolatrous Moab, yet my God is King over all, over all Persons, and over all Nations; he hath an Uncontrollable Sovereign∣ty over all Men and Matters, and is not bound to give an account of any Matter to any Man, (as Job 33.14.) 'tis good for me to be where my God, who is my King (to Rule me) will have me to be: I am (where-ever I am) evermore upon my Father's ground, for the Earth is the Lords, and the fulness thereof, Psal. 24.1. herewith David comforteth himself often in his distress, Psal. 47.2, 8. The Lord Reigneth, and 93.1. and 97.1. and again 99.1. And 'twas the comfortable saying of Blessed Myconius (in the troublous times of Luther's Reformation, Christus Vivit & Regnat Alioqui totus desperâssem. My Christ Lives and Reigns, otherwise I had been down upon all four (as we say) and had been utterly ruined.

[The Name of the Wife was Naomi,] which signifies my sweet, or pleasant one; a fit Name for a Wife, who should be to her Husband as the loving Hind, and pleasant Roe, Prov. 5.19. Hence,

Observ. 3. All Godly Husbands (whose God is their King) should have Ardent Affe∣ctions to the Wives of their Bosomes. Moses calls a Man's Wife, the Wife of his Bosome, Deut. 13.6. and 28.54. because they should be as dear to them as their own Hearts that do lie in their Bosomes; [〈 in non-Latin alphabet 〉. Sept.] Which is in thy Bosome, the place and seat of the Heart, and which lyeth in thy Bosome, Mich. 7.5. which shows, that a Wife should be as dear to the Husband, as the Heart in his Bosome: A Wife is the most proper Object of Love, Col. 3.19. above Parent, Friend, Child, or any other, though never so near and dear to us. The Hind and the Roe are the two Females of the Hart and Roe-buck, wherewith (above all other Creatures) they are (as it were) Ina∣moured. Men are commanded to be Ravish'd always with their Wives, Prov. 5.19. not to a fond Uxoriousness or Mulierosity, but so far as,

First, To overlook Weaknesses (in the weaker Vessel) which Love covers. And,

Secondly, So to comport with her, as to discover ardent and earnest Affection to∣ward her. The most Loving Couple we read of in God's Book, are Isaac and Rebecca. 'Tis said of Isaac, and he loved Rebecca, Gen. 24.67. which is not said of any other; and 'tis said further, that his delight was in her, Gen. 26.8. Woe to those that de∣light in strange flesh; Whoremongers and Adulterers God will judge, Hebr. 13.4.

[The Name of his two Sons, Mahlon and Chilion] Why they are so called is not shown, unless à posteriori only (not à priori) to wit, by the Event of things, for Mahlon, Hebr. signifies Infirmity, and Chilion, Hebr. signifies Finished, which two Names not only point∣ed out at something that related to their Father who gave them those Names, but also something that related to themselves.

First, As to their Father, Bernard glosses, that he was Mahlon in his leaving of Bethlehem, and he was Chilion in his abiding in Moab: 'Twas his Infirmity to leave God's People, and go into an Idolatrous Countrey, for the preservation of his outward estate, and while he sojourn'd there (whereas he should have dwelt in his own Land, Psal. 37.3.) his Life was finished, ver. 3. And,

Secondly, As to themselves, both those two Sons out of Humane Infirmity (toge∣ther with their Father) finished their Lives also, v. 5. Hence

Observ. 4. All the Children of Men have that Natural Infirmity, that in the appointed time their Lives must be finished, those two Names-are writ upon all Flesh▪ Infirmity and Finished; 'tis the grand Statute of the upper House in Heaven, Hebr. 9.27. 'Tis ap∣pointed unto all Men once to Die. Man is made up of contrary Humours, Heat, Cold, Moisture and Dryness; if any of those be predominant, and not kept in an equal Tem∣perature, down we go, [Ephrathites] of the Tribe of Judah, Mich. 5.2. Matth. 2.6. this place spoke of there, not of Ephraim. 1 Kings 11.20. [Continued there] till Eli∣melech Died a Beggar, say the Jews, he went out full, but dyed empty, ver. 21. God. did charge Moab with his out-casts, Isa. 16.4. which had formerly been hard-hearted to Israel, Deut. 23.3. had they not been kindly used (as Sojourners) they would never have staid there ten Years, as ver. 4. Hence,

Page  162 Observ. 5. God can and will speak for his poor Persecuted People in the very hearts of his Enemies, and cause their most Inveterate-Foes to favour them, as he did for them in Moab here, and as he promised to do in other Countreys. Verily I will cause the Enemy to entreat thee well, Jer. 15.11. The Hebr. imports, If I do not intercede for thee, with the Enemy, then never trust me more, saith the Lord: This God perform'd after what he had promised here, to the Prophet Jerem. 40.4. Nebuzaradan said to him, [Come, and I will look well to thee, &c. Pharaoh could not be kinder to Joseph, Gen. 47.6. nor Abraham to Lot, Gen. 13.9. than he was to Jeremy. Our God is to be Adored for this at this Day. Sion's Out-casts of Men, Jer. 30.17. are not cast away's of God, tho' he seems to cast off the care of them, yet is he at work for them in the hearts of their Adversaries, saying to them, [Let my Out-casts dwell with thee Moab] as if God had said, 'Twill not be long, 'ere I call home my Banished, be content to let them dwell some while with thee. Herein thou shalt do thy self no Disservice at all. Naomi was call'd home to Canaan, where God provided for her, and made her last Days her best Days: God's People may be persecuted, but not forsaken, 2 Cor. 4.6.

V. 3. [And Elimelech, Naomi's Husband, Died.] Death comes very near a Man, when it climbs up to his Bed, and strikes a Rib out of his side, to wit, when God takes away the desire of his Eyes with a stroke, Ezek. 24.16. thy dearly beloved, and greatly delighted in: 'Twas a great Tryal to the Prophets Patience and Obedience, especially considering that his Comfortable Consort must have a dry Funeral, Mo•s mea ne careat lachrymis; Tears are the Dues of the Dead, and it would have been some ease to the Prophet, if he might have Mourned for his Dead; for Expletur lachrymis, Egeriturque dolor, as the Hinds by Calving, so Men by Sorrowing do cast out their Sorrows, Job 39.3. Yet this Ezekiel must not do, for he was herein to be a Sign to Israel, that when the Temple (the desire of their Eyes) should be suddenly destroyed, they should have no ease, by Mourning for the loss of it; such should be the greatness of their Sorrows and Suffering, that it should be beyond all Issues of Tears, even to a Stupefaction, for Curae leves loquuntur, Ingentes stupent; their Mourning Women (as Niobe) should be turned (as it were) into Stones of Stupidity, such a Consternation of Mind should suddenly come upon them: Yet for a Woman to lose her Husband, as here Death makes a near approach indeed, when it climbs up into her Bed, and strikes off her Head; her Hus∣band.

Observ. 6. The State of Widow-hood, is a State of Misery: This changed Naomi's Name into Marah, ver. 20. from pleasantness to bitterness, for to be a Widow, is bitter misery (of it self) enough, and hales at his Heels many Miseries, 2 Sam. 14.5. I am indeed a Widow-Woman, and my Husband is Dead; so am in a Calamitous condition, and have the more need to be pitied and relieved: The Hebrew word for Widow is Almonah, which signifies Dumb, for she wants her Head to speak withal, her Husband, though that Widow could speak without, when her Head was taken off, she speaks notably for her self; and whereas she said, I am [indeed] a Widow, you that are Widows, should be Widows [indeed] as Naomi was, that Trusteth in God, and continueth in Prayers and Supplications Night and Day, 1 Tim. 5.5. while ye had your Husbands, ye had them to trust in, now nothing but God to trust in; if you do so, your Maker will be your Husband, Isa. 54.5. and he will take care of you, as he did of the Widow mention∣ed, 1 Kings 7.14. in raising up her Son to that Eminency, as to be undoubtedly a comfortable stay to her in her Widowhood; God will speak for them that cannot speak for themselves, though they be oft Dumb (as the Hebrew Word signifies) for themselves, yet God will not be Dumb for them, but hath given them more Promi∣ses in his Word than to any other condition (of an outward concern) whatsoever: How comfortable a word is that, Jer. 49.11. Let the Widows trust in me, and leave her Fatherless Children with me, saith the Lord, this must needs be a blessed stay to a dying Saint, and how did God's Providence work for Naomi, to sweeten her Old Age, as well as Widowhood to her, Ruth 4.14, 15. Therefore ye that are left alone (as Naomi was) be sure •e lean (so much the more) upon your God alone, that he may make good his many Promises to you, and be your All and in All, Col. 3.11. Yet is not your case so bad as Naomi's, for you are left Widows in your own Land, and among your own Friends and Relations, (which afforded a great deal of satisfa∣ction and contentment to the Shunamite, 1 Kings 4.13. saying, I dwell among my own People) but poor Naomi was driven out of the Land of her Nativity, and was left a Widow in a strange and Heathenish Countrey; this was an Affliction to her Afflicti∣on, which God was pleased to send upon her as a great Exercise to her Faith and Pati∣ence: Page  163[And her two Sons] to wit, were left also of their Father Elimelech: The Mo∣ther was left Husbandless, and the Sons Fatherless. Hence

Observ. 7. A Fatherless Condition is (likewise) a Condition of Misery (as well as Widowhood) in this lower World. 'Tis a very deep Affliction, for poor Children to be left Fatherless, in a forlorn Condition, exposed to the wide World. God knows there be many sad Instances of the Misery of such among us; yet you Fatherless ones are not without all Hope and Comfort. For,

First, You (as well as Widows) be Gods Clients whom he takes into his special Protection, and therefore God hath oft given it in charge, that such should not be af∣flicted, Exod. 22.22. Zech. 7.10. Isa. 1.17. Jam. 1.27. but Relieved, Psal. 82.2, 3.

Secondly, The Fatherless find Mercy in God, when they do not in Man, Hos. 14.3. when they are the Abjects of Man's Scorn, even then are they the Objects of God's Pity: Thus the Out-casts were, Jer. 30.17.

Thirdly, If Godly, Christ will not leave you Fatherless, Orphans, Joh. 14.18. Gr. 〈 in non-Latin alphabet 〉, Christ will take up such and Adopt them, and be an Everlasting Father to them. Oh you that own God, God will own you. Prov. 3.6. Though your Father and Mother forsake you (as they may, either in Life, or Love; they may die, or they may live, and their Love die) yet the Lord will take you up, Psal. 27.10. Be of good chear, if such, you have interest in a Father that cannot die; he is the Father of the Fa∣therless, Psal. 68.5.

V. 4 [They took them Wives of the Daughters of Moab.] Hence,

Observ. 1. The dying of one Creature-Comfort is marvelousty made up (through Divine Goodness) with the being and living of another; they both lost a Father, and each of them finds a Wife, (a nearer and dearer Relation, for which a Father, a Mother, and all Friends ought to be forsaken, Matth. 19.5.) and he that finds a Wife, finds a good thing, and obtains savour of the Lord, Prov. 18.22. Thus Isaac was comforted after his Mothers Death, Gen. 24.67. by finding such a good thing as a Mate every way meet for him: Cheer up therefore, if God take away one comfort, he will give another, and make up your Loss, out of his Fulness, he will not leave you comfortless, Joh. 14.18. [Datum perdidisti non datorem,] you have lost the Gift, but not the Giver. If all your old Comforts in the World were dead, you have still new ones in the Living God; he is the God of all Comfort, and the Father of Mercies, 2 Cor. 1.3. the former he is cal∣led, as all true Comfort, all kinds of Comfort, and all degrees of Comfort comes from him, and the latter he is called, because when one Mercy is dead and gone from us, he is still as a Father to beget new Mercies for us.

[Of the Daughters of Moab.] This they should not have done, Exod. 34.16. Deut. 7.3, 4. Ezra 9.10, 12. Neh. 13.23. Deut. 23.3, 6. such as were excluded the God of Israel's House, should not be entertain'd in a Man of Israel's Bosome: However, God over-rul'd it for good.

Observ. 2. God orders the Disorders of Men to his own Glory. There was the Holy Hand of God in all this, that the Redeemer of the World should descend from Ruth the Moabite, (as from Rahab the Harlot) both of them Gentile Proselytes to the Jewish Religion, and both of them forerunning Types of the calling of the Gentiles: Possibly, they had not Married Moabitess Daughters, had their Father (Elimelech) been alive, but now he was Dead, and their Mother (Naomi) could no better hinder them from Marrying such, than Rebecca could hinder her Son (Esau) from Marrying the Daugh∣ters of Heth, which were a grief to her, because Idolatresses, Gen. 26.35. and 'tis more probable, they did as Esan had done, inasmuch as the same Phrase is put upon them by the Holy Ghost, as is put upon Esau. Compare this, ver. 4. They took them Wives of the Daughters of Moab, with Gen. 26.34. he took to Wife two Hittites, the worst sort of the Canaanites. Ezek. 16.3. neither consulting his Parents, nor craving their consent; this was such a grief to Rebecca, that she cryed out, What good shall my Life do me? Gen. 27.46. Oh let Children beware they give not the like occasion of complaint to their Parents in the same case, certainly these things are written for our Learning, Rom. 15.4. and to be Examples, 1 Cor. 10 6.11. as strong Cautions against such Ungodly Marriages. Hence,

Observ. 3. That Children ought not to Marry without their Parents consent, much less against their Likings and Judgments (they took them Wives) this Phrase imports, that they did not observe the Antient and Laudable Custom of their Fore-fathers, where∣in the Bride used to be given by Parents to the Bridegroom, and he to receive her at their hands; but Mahlon and Chilion took them Wives, (yea, though their Father was Page  164yet living, as Josephus saith) without any such Observation. Hence Rabbi Jonathan saith, That [Decurtati sunt dies eorum,] their Days were cut short, v. 5. because they had broken God's Command in Deut. 7.3, 4. Thou shalt not make Marriages with Idola∣trous Daughters, for they will turn away thy Sons from following God; and 'tis a breach of the Fifth Commandment, all Children should honour their Parents (especially in cra∣ving their Counsel and Consent in the most weighty concern of Marriage, which hath an Influence upon the whole Life) that their Days may be long in the Land which the Lord their God giveth them: Those two were cut off for breaking it. Oh then you that are for changing your Conditions, be not equally yoked with Ʋnbelievers, &c. 2 Cor. 6.14, 15. for these Reasons.

First, You spoil your own Comfort for your whole Life, 'twill be a Marre-age, and not a Merry-Age to you: What Concord can Light have with Darkness, or Christ with Be∣lial? Quam male Inaequales veniunt ad aratra Juvenci, saith Ovid, That Plow hath no good Speed, where one Bullock draws one way, and the other another way: An Oxe and an Ass might not be coupled together under the Law, Deut. 22.10. Oh then you should not dare to Yoke your self with any Untamed Heifer, that bears not Christ's Yoke, Jer. 31.18. Matth. 11.29, 30.

Second Reason, You endanger your own Soul, for the weaker Sex may prove too strong for the stronger Sex, yea for the Wisest of the stronger Sex, 1 Kings 11.2, 3, 4. Their Wiles overcame Solomon's Wisdom, for 'twas down the Hill, and with the Hare, 'twas to things agreeable to corrupt Nature. Satan still works upon Adam by Eve, and makes those evil Counsellors, which were given of God, to be good Comforters. Satan per Costam tanquam per Scalam ad Cor Ascendit, saith the Father, The Devil climbs up by the Rib to the Heart, and he makes use of the Rib, especially (if crooked) to break the Head; the cause of the first Sentence God passed upon Man, was, because thou obeyest the Voice of thy Wife, Gen. 3.17.

Third Reason, You may shorten your own Lives, especially if there be Disobedi∣ence to Parents in the case; as above, a good Child lengthens his Parents Days, and therefore God promises to lengthen his, Eph. 6.1, 2. But evil Children, that sadden their Parents, are many times cut off in the midst of their Days; as those here, ac∣cording to Rabbi Jonathan, for this sin: 'Tis observable, that though Samson was in a hurry of Blind Inordinate Affections, yet his Parents Consent he durst not leap over, [Get her me to Wife for she pleaseth me well,] Judg. 14.2, 3. and 'twere well if his Parents Counsel could be heard and taken all the World over, that though (as Samson) Per∣sons be carried headlong with blind Affections, yet should not dare to take that Wo∣man for a Wife, which their Parents do not [Get] for them, and give to them, espe∣cially if they be such Persons as be under the power of Parents, and Godly Parents too; no such block (as their Unwillingness) should be leap'd over, but there shoudl be a patient waiting until God (that makes all good Marriages) remove it.

[The Name of the one was Orpah,] which signifies a Neck, or hinder part of the Neck, stiff-necked, the raising of the Mouth, or the making bare of the Mouth. Hence

Observ. 4. That many Times Names and Natures do Symbolize and Correspond together: For all these things appeared in the Nature of Orpah, which are signified in her Name.

First, As her Name signifies a Neck, or Stiff-necked, so her Nature was, even stiff∣necked in her Idolatry, otherwise she had never returned to her Gods, or Idols, in her Idolatrous Countrey, v. 15.

Secondly, As her Name signifies the hinder part of the Neck, or back part, so appeared to be her depraved Nature, in her back-sliding from her hopeful Beginnings, for she arose and went a little way from Moab to Canaan, v. 6, 7. and then turned her back part both of the Land of Promise, and of the God of Promise, and her Face towards Moab, and her Idols.

Thirdly, As her Name signifies the raising, or making bare of her Mouth, this was also her Nature in kissing her Mother, and bidding her farewel; 'twas only Courtesie, not true Piety that made her go so far, hence she went no farther.

(The Name of the other Ruth) which signifies Watered, Filled, or made Drunken. Thus she also answered her Name in her Nature (according to the Notion of Nomen quasi Notamen) oft times Names denote the Nature of Persons, as of things: Thus Adam gave Names to all Creatures, according to their Natures, Gen. 2.20. [Nomina Na∣turae quàm bene conveniunt.] This doth not always hold, for even Solomon himself call'd his Son Rehoboam (which signifies) as Enlarger, yet how did he Answer his Name, Page  165rather the quite contrary, for instead of Enlarging the Tribes of Israel, he reduced them from Ten to Two, which Wise Solomon little thought of, that it would be the Nature of his Foolish Son, when he put that Name upon him. Thus Abshalom (which signifies) his Father's Peace, did as little answer his Name, being the Author of an Unnatural War against his own Father, and Jehu signifies a constant Man, yet prov'd Unconstant; for in his latter time he regarded not to walk in the ways of the Lord God of Israel, 2 Kings 10.31. Yet generally, Conveniunt rebus Nomina saepe suis. Names and Natures hold good Correspondency, as in Ruth here (as well as in Orpah) for Ruth and the History that doth concern her, is a Type and Figure of the Church of God, which is subject to manifold Temptations and Tribulations in this lower World; She is affli∣cted, tossed with Tempests, and not comforted, yet after all those Tossings God gives a joy∣ful and a comfortable Issue (as he did to Ruth) Isa. 54.11, 12. The Church is filled and watered, yea made Drunken with the Manifestations of Divine Glory.

First, She is filled, for she partakes of the fulness of Christ, John 1.16. who began his Ministry with filling, fill up the Water-pots to the brim, John 2.7. carryed it on with filling, They were all filled with the Holy Ghost, Acts 2.4. and compleats it with Filling; when we come to the fulness of the Measure of the Stature of Christ, Eph. 4.13.

Secondly, She is watered, as she is of God's Planting, Isa. 61.3. so she is of God's watering, Isa. 27.3. He waters it every moment, with the Dew of Divine Doctrine, Deut. 32.2. Yea,

Thirdly, She is made Spiritually Drunk with Love, that many Waters cannot quench, Cant. 8.8. Peter was so intoxicated with the Glory of Christ's Transfiguration, that he wist not what he said, Luke 9.33. and Paul wist as little what to say, when he was wrapt up into the Third Heaven, Whether in the Body, or out of the Body, (saith He) I cannot tell, twice over, 2 Cor. 12.2, 3.

N. B. There is certainly an Holy Inebriation, when a Soul is plainly Ravish'd with the Love of Christ, (who bids his Friends drink, yea, drink abundantly, Cant. 5.1.) Such Beloved ones of Christ are so deeply affected with the Love of Christ, that (like Drunken Men) they forget all other things, and let all go, [Tantundem ut Jesum meum Nanciscar, as Ignatius said] that I may both obtain, and retain my dear Jesus. These are not Drunk with Wine, wherein is excess, but they are filled with the Spirit, Eph. 5.18. as it were, Drunk with Love; and 'tis our Duty, not our Sin, to call for whole Flagons of this Wine (as the Spouse did, Cant. 2.5.) to wit, of the Loves of Christ, which is better than Wine, Cant. 1.2. which yet is a very comfortable Creature, Psal. 104.15. and highly set by, Psal. 4.7. But this goes down more sweetly than the most Generous Wine in the World, and will cause the Lips of those that are asleep to speak, Cant. 7.9. Once a good Man was so filled herewith, that he cryed, Hold thy Hand, Lord, for my old Bottle will hold no more of the new Wine of thy Spirit.

V. 4, and 5. And [they dwelt there about ten years] I have spoke something to this upon v. 2. (they continued there) and on the fifth observation upon that verse, so less need be spoken to it in this place: only take notice, this their sojourning in the Idolatrous Country of Moab must needs be a great affliction to good Naomi, who had been educated in the Right Worship of the true God in Canaan; it could not but vex her Righteous Soul to behold the Idolatrous Worship of the Moabites, as it did Lot's to behold the Adulterous and Unnatural practices of the Sodomites, 2 Pet. 2.8. Hence,

Observ. 5. Such Divine Dispensations as casts a Godly Soul into a place or state of Ido∣latry, is a very grievous Dispensation. Hence came David's [Woe is me that I am con∣strain'd to dwell in Mesech, &c.] Psal. 120.5. and My Soul hath long dwelt with such, v. 6. The time was tedious to his good Soul, as (no doubt) this ten years time was to Naomi, long and over long seemeth it to a true Saint to sojourn among such never so little, where nothing but either Guilt or Grief can be contracted; This made good David cry sometimes, [Oh that I had the Wings of a Dove, then would I flee away and be at Rest, &c. Psal. 55.6 7.] and when that [Oh] would not Ease and Release him, he at this time cries out, [Woe is me, &c.] 'tis very irksome to a dear Child of God, to be any where out of the Bosom of the Church of God, and forced among ungodly Company. Nè cum lupis Ʋlulando, tandem & ipse lupus evaderet, 'tis hard and happy not to comply with bad Companions. It troubled David more to be driven out from abiding in the Inheritance of the Lord, 1 Sam. 26 19. than the loss of all other Accommodations and Comforts; which was to him [Interpretatively] no less than Page  166a bidding him [Go serve other Gods.] Thus the Prophet Jeremiah wish'd himself in the Wilderness when he was wearied out by the ungodly practices of his ungodly Countrymen Jer. 9.2. The good Lord bless Ʋs from any such like occasion: that our Israelites (in the Church) may not become worse than the very Pagan-Ishmalites, hav∣ing the character that Aaron gave of Israel, thou knowest that this people are set on wicked∣ness wholly, Exod. 32.22. and indeed so is the whole World, 1 Joh. 5.19. with 2.16. A godly man desires as much as may be to converse with the Holy God, but as little as may be with Unholy men: A certain good Woman cried (upon her death-bed, and doubting of her Salvation) Lord send me not to Hell among the Wicked there, for thou knowest I never loved their Company all my Life long upon Earth.

V. 5. [And the Woman was left of her two Sons and her Husband.] Here her Sons dye (yea both of them) as well as her Husband. This must needs be a farther trial of her Faith and Patience. Hence,

Observe 1. That many Afflictions do attend the most Gracious Souls, as Psal 34.19. No doubt but N•omi was a Choice and Excellent Woman, yet is she brought into a desolate and disconsolate condition; none ever were either so good or so great, as to raise themselves above the reach of trouble; even those whom God loves, he chastens, though he do not love to chasten: he had one Son (only) sine flagitio (with∣out sinning) but never had he any Son sine Flagello (without Suffering) Christ whom God loved best, suffered most, love or hatred not seen in these things, Eccles. 9.12.

Obser. 2. Crosses s•ldom comes single upon God's Servants. First her Husband dyes, and then one Son, and then another, so that God shew'd her hard things, and wrote up bitter things against her (to make her Name Marah not Naomi) in writing her (first) Husbandless, and (then) Childless. This was sad to her, v. 13. Yet she encouraged her self in the Lord her God, 1 Sam. 30.6.

N. B. God did wonderfully support her in all these her great Trials and Troubles, and left her upon Scripture Record as a Pattern of Patience, unto all succeeding Ge∣nerations.

V. 6. [Thence she arose with her Daughters in Law.] Hence,

Observe 1. God's House of Worldly Correction is to God's People a School of Heavenly Instruction. Naomi's Crosses and Losses (she met with in Moab) made her Soul to sit loose from that Cursed Countrey, and to long for Canaan, that blessed Land of Promise. Sanctified Afflictions are Vocal and Disciplinary. God's Rod hath a Voice, Mic. 6.9. and now Naomi's Ear was open to hear the Instruction of it, Job 36.8, 9, 10. She understood that the Voice of the Rod cried, [Hoe, Hoe, come forth.] Arise, depart, this is not your Rest, for it is polluted, Mic. 2.10. 'Tis a Rich Mercy, when Affliction brings us from worse to better, from Moab to Canaan, further off from Sin, and nearer to God. Then may the afflicted Soul say with David, [I know that out of thy very faithfulness, thou hast afflicted me, Psal. 119.75. as if God had not been faithful to my Soul, unless he had thus afflicted my Body: and with Job also. When God hath tried me, I shall come out as gold, Job 23.10.

[With her Daughters in Law.] Hence,

Obser. 2. Godly Souls should lead convincing lives. Such and so amiable was the con∣versation of godly Naomi in the Eyes of those two Daughters of Moab, that it con∣vinced them both, to love her and her People, and to go along with her out of their own Native Country unto her Land. Solomon speaks of four things that are comely in their goings, Prov. 30.29. to which I may add a fifth, to wit a Christian, who should have an attractive Grace and Comliness in his going also: All those that are within should have a lovely Carriage and Conversation in the very Eyes of those that are without, that all such as see them, may acknowledge them, they are the Seed the Lord hath blessed, Isa. 61.9. Matth. 5.16. Phil. 2.15. 1 Pet. 2.12. Plato saith, If Moral Vertue could be beheld with Mortal Eyes, it would attract all Hearts to be enamour'd with it; How much more then would Theological Vertue, or Supernatural Grace do so! Cant. 6.1. the Daughters of Jerusalem were ravish'd with that Beauty they did be∣hold in the Bridegrooms Spouse, and those Daughters of Moab were ravish'd with that loveliness they had seen in their Mother-in-Law, so that they would go along with her also. True Grace and Godliness is such a blessed Elixar, as by a Vertual Contaction it communicates of its own property to others where there is any disposi∣tion of goodness to receive it: as here,

[That she might Return from the Country of Moab.] Hence,

Page  167 Obser. 3. Every Heart should hang and Hanker Heaven ward, as Naomi did Home∣ward from Moab to Canaan: Moab was a place where Naomi had been courteously entertained, otherwise she had never continued there for Ten years; this was killing Kindness and Courtesie, to continue her so long there, until the Lord weaned her from it, by embittering it to her: how many of the Worlds Darlings are made to Dote upon this Deceitful World, by living in the height of the Worlds Blandish∣ments! But God deals with his Children as Nurses do with theirs, he lays Soot or Mustard upon the Breasts (or rather Botches) of the World to make them weaned Children as David was, Psal. 131.1, 2. a bitter Life makes them look for a better Life, and causes them to cry with Paul, Cupio Dissolvi, I desire to be dissolved and to be with Christ, which is far, far, better, Phil. 1.23. yea, and backsliding Souls, when God hedges up their Way with Thorns. Hos. 2.6. Are then made to cry: I will re∣turn to my first Husband, for then was it better with me than now, v. 7. Eccl. 11.3. What way the Tree leans, that way it falls, North or South, Hell-ward or Heaven-ward.

V. 6. This present evil World may have the same Character, which Athens of old had from the old Philosopher ['Twas a pleasant place to pass through, but unsafe to dwell in,] for the Blandishments of the World, because so doubtful, are therefore more deceitful; and because so luscious and delicious, they are therefore the more dangerous; as Lactantius said.

[For she had heard in the Country of Moab.] Hence

Obser. 4. God will certainly revive his people with some good news from Heaven when their Hearts are almost dead within them upon Earth. God reserves his Living and Almighty hand for a dead lift: and now sends this good news from a far Country, which was as cold Water to her thirsty Soul, Prov. 25.25. This cheer'd up her drooping Spirit, that was almost dead within her by her manifold Afflictions, even a complication of Calami∣ties had well nigh kill'd her, when this true Divine Cordial came to her.

This is one of Gods methods, first to kill and then to make alive, first to bring to the Grave, and then to bring back again, 1 Sam. 2.6. Psal. 90.3. Psal. 16.10. and 18.16. the good news God sent concerning the Weal of Sion to his People as they sat weeping by the Waters of Babylon, Psal. 137.1, 2. was a little reviving to them in their Bondage, Ezra 9.8. and when His People were humbled, he then granted them some Deliverance, 2 Chron. 12.7. Heaven is call'd a far Country, Mat. 25.14. good news from thence brought in by the hand of the Holy Spirit, witnessing with our spirits that we are the Sons of God, (and if Sons, then Heirs of this far Country, of that fair City whose Builder and Maker is God, Heb. 11.10.) Oh how welcome should that be to us, and how unspeak∣ably comfortable, 1 Pet. 1.8. Thus 'tis reviving to every good Soul in particular, as well as to the Church in General; Naomi was revived with this News, [That the Lord had visited his people.] Hence,

Obser. 5. God hath his visiting times and seasons in Relation to his own People, which is twofold.

First, Sometimes God Visits their Sins, Jer. 14.10. and then he fulfils his word of Threatning Evil against them. This is call'd God's Visiting in his Anger, Job 35.15. but he retains not his Anger for ever, neither will he contend forever, Isa. 57.11. lest the Spirit fail, &c. Hence comes,

Secondly, That he sometimes also Visits in mercy. It soon Repents the Lord concern∣ing his Servants, he presently cries, It is enough, stay now thy hand, 2 Sam. 24.16. & pro magno peccato parum supplicii satis est patri. Terence he will not always chide, nor keep his anger forever, Psal. 103.9. to prevent swooning in the Child that's a whipping, our Abrech (or tender Father, as the word signifies) will let fall the Rod and falls a kissing it, Jer. 31.20. to fetch Life again into his pleasant Child, when seemingly most displeas'd with him: This is that visit which David begs, Oh visit me with thy Salva∣tion, Psal. 106.4. Thus the Lord visited Sarah with a visit of love, Gen. 21.1. and thus the Lord visits his People, when he doth Redeem them, Luk. 1.68. Christ hath his Visitations (as our 〈 in non-Latin alphabet 〉, or chief Bishop, 1 Pet. 5.4.) to see his Vineyards, Cant. 6.11. which he sometimes doth find to over-do his expectation, as there, v. 12. but mostly to under-do, and then he lays down his Basket and takes up his Axe, &c.

[In giving them Bread.] Hence,

Obser. 6. Grace and Bounty follows Want and Penury, through Divine goodness to his People. After a long scarcity (of ten years) God Visits them with plenty. This holds true both in the Temporal and Spiritual Famine, Am. 8.11. Israel wanted Bread when Moab had it. The Reason is rendred, Am. 3.2. The Sins of Moab were only Page  168Rebellion against God, as of Subjects to their King, but sins of Israel were base trea∣cheries as of a Spouse or Queen to her Husband; God will surely Plow his own ground whatever become of the wast, he may send both those Famines on us, and on others. Yet after all he will Visit with Bread.

V. 7. [Wherefore she went forth out of the place, &c.] Hence,

Obser. 1. A State of Vanity, a Place of Idolatry ought to be gone out of and not rested in. Naomi goes out of Moab, an Idolatrous Place and People, and all Saints are called upon to go out of Babylon, a Land of Graven Images, Jer. 50 8, 38. Isa. 52.11. 2 Cor. 6.17, 18. Rev. 18.4. we should tremble to persist, and to live in any Place or State we are afraid to dye in; to dye in Sin (or in a state of Vanity) is worse than to dye in a Ditch or in a Dungeon, the latter doth but only endanger the Body in the Life natural, but the former endangers both the Soul and Body, as to the Life Eter∣nal. If this be the place wherein you are, then (with good Naomi) hasten out of it.

Obser. 2. [And her two Daughters-in-Law with her] is this, 'Tis very comely and commendable for Mothers and Daughters, (especially Daughters-in Law) to hold a good correspondency together, as they did here, 'tis a very blessed sight to see relations walking hand in hand together, all going the right way, to wit, from Moab to Canaan. The very remembrance of David and his Family (walking in Troops to the House of God) was a sweet comfort to him, Psal. 42.4. but 'tis sad when one goes one way and another another way, especially if the way lead to Moab and not to Canaan: 'tis sad when those of a Man's House are his Enemies, Mat. 10.36. And a Man's Foes shall be they of his own houshold; 'twas a sad time that the Prophet speaks of Micah 7.6. When the Son dishonours the Father [Mennabel] Hebrew, Be-Nabals or Be-knaves him, for of Nabal comes Nebulo, a Knave) this is a Monstrous wickedness, Mal. 1.6. and a sure sign Satan hath set his Limbs in that Son that is without natural affection to do so, 2 Tim. 3.3, 4. which foretells, such Sons shall be in the dregs of time, the last and worst of days. [The Daughter riseth up against her own Mother. The Daughter in Law against the Mother in Law.] This happen'd in the Marian days, as the Book of Martyrs doth mention; some there were so Graceless at that time, as to witness against their own Parents, and were a means of their martyrdom. Those two Daughters of Moab will rise up in Judgment against all such, for they were kind to Naomi.

[And they went on the way.] Hence,

Obser. 3. 'Tis the duty of every Soul to make some passage and progress Heaven-ward, as they did towards Cannan; 'twas Naomi's home, and Heaven is our Home, our Coun∣try, our Fathers House, and [Ʋbi pater, ibt omnia] a Platonist (Plotinus) could say, and the Penitent Prodigal said better [In my Fathers House is Bread enough, I will arise and go to my Father, &c. Luk 15.17, 18.] though (as Naomi) we meet with hardship in the way, yet Heaven will make amends for all, better fare at Home.

Obser. 4. Some sets out sair for Heaven, yet goes not far enough to obtain it: Orpah set out as fair for Canaan, and was as forward as Ruth at first, yet fell she short of it by not persisting: 'Tis the Evening that Crowns the day; a fair day should never be praised until night. Exitus acta probat. The end commends the action. The end is better than the beginning, Eccles. 7.8. He that continueth to the end, the same shall be saved, Mat. 24.13. God loves not lookers back, but Thunders against them, Heb. 10.26, 27, 38, 39. Remember Lot's Wife, Luk. 17.32. She set out from Sodom with as much seeming Resolution, as the rest did: yet either (out of Curiosity or Cove∣tousness) she did but turn her self back, and she was turned into a Pillar of Salt, Gen. 19.26. to season us and to preserve us from the putrefaction of Apostacy. Orpah went out of Moab seemingly resolved.

V. 8. Naomi said to her two Daughters, &c.

Obser. 1. The Woman that feareth the Lord openeth her Mouth with Wisdom, Prov. 31.26. her mouth is not always open, but duely shut, and discreetly opened: her tongue did not hang so loose as the Tongue of a Bell, which upon the least touch will be tolling: no, Wisdom opens her Mouth, and a tincture of Piety and Charity was upon her Tongue. The Jesuits forbid Women to speak of God and his Ways, yet do they notoriously nourish their Wantonness. Surely the good Women (in both Testa∣ments) never heard of the Jesuits Doctrine of Devils, so called, 1 Tim. 4.1. nor bad this good Naomi: see what savoury speech proceedeth from her.

[•o return each to her Mothers house.] Hence,

Obser. 2. Temptation tries the truth of Affection. 'Tis true, Naomi might say se∣riously to them [I•e, Redite, Go, Return,] out of her love towards them, as she was Page  169loth to lead them into an afflicted condition, by their living with Her who was now left in most pinching Poverty. It grieved her (more for their sakes than her own) that the hand of the Lord was gone out against her (as she says, v. 13.) she had both Age and Experience that had acquainted her with Afflictions, and so could better bear them than they that were young, and therefore she thought it best to bear her Affliction by her self alone, and not to Involve them into the same also: this might be her tender Affection to them: but it seems rather a trial of the truth of their Af∣fections to her, for hereby the soundness of Ruth's love, but the rottenness of Orpah's was discovered, v. 14. Orpah thought now she might leave her Mother with Credit, because now she might do it with consent: Temptation trys what Metal we are of; When Satan's Temptations meet with and draws out our own Corruption, then and there is our danger.

[The Lord deal kindly with you.] Hence,

Obser. 3. Parents ought to Pray, and to Pray heartily for their Children. This she did for them, thinking this Motherly Benediction was the most effectual Valediction, having neither Gold nor Silver to give them.

All have Prayer, that have Hearts for their Children, [Oh that Ishmael may live! and let Reuben live, &c. Gen. 17.18. Deut. 33.6. Isa. 29.22, 23.

[As ye have dealt with the Dead and with me.] Those two Daughters of Moab had shewn Conjugal kindness to Mahlon and Chilion (Sons of Israel) while they lived, and gave them an honourable Burial when they died, yea and in honour of their dead Husbands they remained Widows in mourning with their Mother-in Law to that time, therefore she thus Prays for them. Hence,

Obser. 4. 'Tis God's usual method of Providence to render like for like, either of good or evil: This Naomi believed, and therefore she thus prayed, [The Lord be kind to you as ye have been to me, and to my Sons your Husbands. The Law of Retaliation is the Law of God: Both as to evil and as to good.

First, As to Evil. [An Eye for an Eye, and a Tooth for a Tooth, &c.] Exod. 21.24. God commands that like for like shall be requited; accordingly this was executed upon Adonibezek, even in the Judgment of that poor blind Heathen, [as I have done (to others) so God hath requited me, Judg. 1.7.] And like for like shall be returned upon Antichrist (another Adonibezek, or Lord of the World, as the word signifies, and as the man of sin stiles himself, 2 Thes. 2.4) as Rev. 17.5, 6. compared with Rev. 16.6. and 18.6. doth plainly demonstrate in Rev. 17.5, 6. John admires with great admiration, and mark the Climax or gradation in the Wonder. Behold I saw,

• 1. A Woman Drunk: [This is a more shameful sight usually than to behold a man Drunk) and when Drunk,
• 2. No Liquor would serve her to be Drunk withal but Blood.
• 3. No Blood, but the Blood of Saints and Martyrs. Here is a Gradation of Won∣ders: therefore that Divine Eagle foresaw God had given her blood to Drink, Rev. 16.6. and that he would stir up some Kings to double unto her double, Rev. 18.6. nec lex est Justior ulla (Ovid.) quam necis Artificis Arte perire suâ: Talia quisque luat, qualia quisque facit. God loves to retaliate, as to Bishop Arundel, Stephen Gardiner who had silenc'd God's Servants, and God plagued both their Tongues, and Charles the IX, of France that Massacred Coligni the Admiral, and many thousand Protestants; God Writ his Sin in his punishment, for he was stewed in his own Broth, and choaked in his own Blood. So was that Earl of Wartenburg, that threatned to ride up to the Spurs in the Blood of the Lutherans.

Secondly, As to good, Dutiful Children do indeed prolong the days of their Pa∣rents, (as Undutiful ones do shorten them, bringing down their Gray Hairs with sor∣row to the Grave) and therefore in the Fifth Commandment God promises to pro∣long the days of such Children.

Obser. 5. 'Tis the mighty work of Gods Grace and Mercy to produce obedient Wives, and Dutiful Daughters out of an Evil and Idolatrous off-spring; the Ʋnbe∣lieving Wife is Sanctified to the Believing Husband, 1 Cor. 7.14. One Relation may win another to God as Monica did Austin's Father and himself too, 1 Pet. 3.1. To the Pure all things are Pure, Tit. 1.15. Howbeit 'tis not very safe to graft into a bad Stock or to Marry into a wicked Family lest it bring a Curse and not a blessing par∣taking of their sins and of their Plagues too, as Ahab and Azariah did.

V. 9. [The Lord grant you may find Rest.] Hence,

Page  170 Obser. 1. Man's Maker is the chief Maker of all Men and Womens Marriages in the World. The Heathen Philosophers make Cecrops, Lycurgus or Numa the first Author and Enditer of the Laws of Marriage, but the Word of God tells us from the Holy Ghost, that the great God is its Author and Instituter, and that in Paradise, Gen. 2.18. 'Tis the Work of God (both from Divine Deliberation and Divine Determination) to provide an help-meet for Man; hence 'tis call'd the Covenant of God, Prov. 2.17. and therefore honourable to all, Heb. 13.4. Religious Naomi looks up here unto God, saying (in effect) the Lord grant you good Husbands.

N. B. God should be seriously sought to in a matter of so great a Moment, which concerns the whole Life of Men and Women; Marriage (if with a bad Consort) be∣comes a Marre-age, but (if with a good Consort) it becomes a Merry-Age. Let them Marry only in the Lord, 1 Cor. 7.39. not in Pluto (the Heathen God of Riches) nor in Venus, (the Heathen Goddess of Pleasure) but in the fear of the Lord. 'Tis sad now a days, when [Dos non Deus] a great Bag, not the great God is principally sought after to make up most Marriages, and hence it comes to pass (through the Just Judgment of God) that the Bag and the Baggage do oft go together. Grace should be sought for in the first place, in those seven Qualifications of good Matches and Marriages: Grace, Race, Face, Arts, Parts, Portion, Proportion. Not Virtus post num∣mos, &c. O Cives, Cives, quaerenda pecunia primùm est.

Obser. 2. A Married estate is a state of Rest. So 'tis call'd here, and Ruth. 3.1. Hence Marriage is call'd [Portus Juventutis] the Port or Haven of Young People, whose Affections (while Unmarried) are continually floting and tossed to and fro, like a Ship upon the Waters, till they come into this happy Harbour. There is a natural Propension in most persons towards nuptial Communion, as all Created Beings have a natural tendency to their proper Center, [Leve sursùm, & Grave deorsùm] and are restless out of it, so the Rabbins say, [Requiret vir costam suam, & requirit fae∣mina sedem suam] the Man misseth his Rib that was taken out of his side, and the Woman would be under the Mans Arm from whence she was taken. Oh! look up to God then ye unmarried ones, and cry (with good Naomi,) The Lord grant me Rest (for my roving Affections) in the House of some good Consort, that I may live in Peace and Plenty, with Content and Comfort all my Days: Know that your Mar∣riage is (of all your Civil Affairs) of the greatest importance, having an influence upon your whole Life, 'tis either your making or marring in this World; 'tis like a stratagem in War, wherein a miscarriage cannot be recalled when we will, for we Marry for Life, [I am thine, and thou art mine] Brevis quidem cantiuncula est, is a short Song; sed longum habet Epiphonema, but it hath a long Under-song. So an Errour here is irrecoverable; you have need of Argus's Hundred Eyes to look withal before you leap.

(And she Kissed them.) Kissing is manifold in Scripture.

First, Civil, which is twofold, either Congratulatory when Friends did meet one another: Thus Jacob kissed Rachel, and this he did, as if he would have transfused his Soul into her Body, Gen. 29.7, 11, &c. or 'tis Valedictory, as here, when Friends do take their leave, and bid farewel each to other.

Secondly, There is a Wanton Carnal Whorish Kiss, Prov. 7.13. Strange Impudence in that strange Woman, too much in practise (God knows) in our Day.

Thirdly, There is a Flattering Treacherous Kiss, such as Absolom gave the People to steal away their Hearts from King David, 2 Sam. 15.5, 6. Thus Joab took Amasa by the Beard to Kiss him, when indeed it was to kill him, 2 Sam. 20.9. and no bet∣ter was that Osculum Iscarioticum, that Kiss which Judas Iscariot gave to our Blessed Sa∣viour, Matth. 26.49. So that Love is not always in a Kiss; there is Killing Kindness, and Cutting Courtesie in some.

Fourthly, There is the Superstitious and Idolatrous Kiss, Hos. 14.2. and 1 Kings 19, 18. a Kissing of Jeroboam's Calves by way of Adoration, as the Romanists do Kiss the Pope's Toe (even the greatest Princes upon Earth) while he sits as a God in Hea∣ven, 2 Thess. 2.4. Thus Papists do Kiss their Mawmets, even to the wearing of the hardest Marble.

Fifthly, There is an Holy and Religious Kiss, which is Threefold.

• (1) From Christ to us, Cant. 1.1.
• (2.) From us to Christ, Psal. 2.12. Those are (both of them) Symbolical Kisses, the former is a Kiss of Love, when Christ speaks Peace and Pardon to a Penitent Page  171Soul: The latter is a Kiss of Homage and Subjection; as Subjects do Kiss the King's Hand in Submission to his Kingly Power. And,
• (3.) There is the Saints Kissing one another, Rom. 16.16. 1 Cor. 16.20. 2 Cor. 13.12. 1 Pet. 5.14. They in Primitive times did not Kiss one another with an Hollow, but with an Holy Kiss: This was a Custom peculiar to those times, though 'tis now degenera∣ted into Kissing of Relicks and Images in Popish Countries: And Oh that it might not be said, There is nothing but Kicking, if not Killing one another, instead of Kissing one another with a Kiss of Love. Tell it not in Gath, publish it not in Askelon, &c. 2 Sam. 1.20.

(And they lift up their Voice and Wept.) Thus the Daughters make Reciprocal Returns to the kindness of their Mother's Kiss. Hence arises,

Observ. 3. That Civil Salutations (both those that are Congratulatory at meeting together, and those that are Valedictory at parting asunder) are Warrantable from Scripture Patterns. They are (as God said to Moses often) according to the Pattern shown us in the Holy Mount of Sacred Writ, and therefore not to be Exploded or Abandoned; as the too Morose and over-severe Generation of the Quakers do at this Day. 'Twas the Saints practice both in the Old and New Testament: Thus Abraham bowed himself even to the Cursed Hittites, Gen. 23.7.12. and may not the Children of Abraham do the same? Thus Boaz Saluted his Reapers, and they him, Ruth 2.4. (More of this when I come at it) and what a Solemn Farewel pass'd 'twixt David and Jonathan! 1 Sam. 20.41. and no less was that 'twixt Holy Paul and the Elders and Brethren at Miletus, Act. 20.37.

V. 10. (Surely we will return with thee) thus they (both) said, and 'tis more than probable they (both) thought as they said, [Mira est concordia cordis & Oris.] 'tis a brave Harmony when Heart and Tongue strike Unisons, and are right Relatives each to other. Hence have we

Observ. 1. Promises of Speech, and purposes of Spirit, should walk hand in hand together. None ought to promise with their Mouths, what they do not purpose with their Hearts; this is to be fraudulent and deceitful, which is destructive to Humane Socie∣ty, [Index Animi Sermo,] every Man's Mind should be understood by his Mouth, and the Honest Man's Word is as good as his Bond, and what is a Man but his Word? To speak one thing, and to think another, makes Men Heteroclites in Church and State, and neither Sacred nor Civil Communion can be continued, if there be not a Recipro∣cation of Promises and Purposes; no Men, no good Men should use Lightness, or Lying, in their Yea's and Nay's; but their Yea's should be Yea's, and their Nay's should be Nay's, 2 Cor. 1.17, 18. that is, the Yea's and Nay's of their Mouth, must be the Yea's and Nay's of their Minds. God's Children are all such as will not lie, Isa. 63.8. to say and unsay, or to say one thing and think another, to blow hot and cold with one blast; Oh let this be found no where but in the Kakolick (not Catholick) Church of Rome, which teacheth the Lying Doctrine of Equivocation and Mental Reservati∣on; be ye, what ye seem to be, &c. Ye that have promised to give up your selves to Christ, and to go with him (as those two did with Naomi) in ways of Holiness. It must be your purpose to depart from Iniquity, 2 Tim. 2.19. saying, Surely we will return with thee, Revel. 14.4. and to thee also, Hos. 2.7.

Observ. 2. Promises of the Mouth, yea, and Purposes of the Mind do oft proceed from Passion, and not from Principle: So did Orpah's here, 'twas only a pang of Passion, which the discreet Matron (their Mother) prudently distrusts, and therefore trys them both (as to the truth of their Purposes and Promises) with powerful Disswasives. Thus Saul in a Passion promised fairly to David, (and likely at that time it was his pre∣sent purpose, not knowing his own naughty Heart) 1 Sam. 24.16, 17. and 26.21. and this David (being as an Angel of God, 2 Sam. 19.27. and wise according to the Wis∣dom of an Angel of God, 2 Sam. 14.17, 20. that is, of a deep reach, and of a di∣scerning Spirit) discovered all those fair Promises to proceed more from sudden Pas∣sion, than from fixed Principles; therefore did he distrust both his Talk and his Tears. Hereupon David gets him up unto the hold, well knowing there was (little hold to be ta∣ken at such Passionate Promises and Protestations, 1 Sam. 24.22.) Yea, and out of the Land too, as not daring to trust his Reconciliation in Passion and strong Conviction, without any true Conversion, 1 Sam. 26. last, and 27.1, 2, 4. otherwise his Malice had been restless and he faithless.

Observ. 3. Purposes and Promises that proceed from Passion, and not from Principle, do soon dwindle away into nothing. Thus did Orpah's, v. 14. who said with that Son in the Para∣ble, Page  172I go, Sir, but went not, Matth. 21.30. I go, Sir, yea, but when, Sir? So here [Ki Ittak Nashub.] It is certain we will return with thee, was enough uncertain; for be∣sides, that they could not be said to return at all to a place where they never had been before; take the sense of their resolving to accompany her in her returning, yet Orpah did not as she had said, she did not fulfil with her Hand what her Mouth had spoken, but upon second thoughts did otherwise. 'Tis a Maxime, [Secundae Cogitationes sunt Meliores,] second Thoughts are better than first, but Orpah's first were better than her second; her Purposes and Promises do dwindle away and vanish into Smoak: Thus Saul's Meltings (through those Coals of Kindness that David heap'd upon his Head) were but as the Summer Brooks which Tema's Troops drank of, soon dryed up, Job 6.15, 17, 19, 20. or as a Land-Flood (that is not fed with a lasting Spring) soon slid∣eth away. Saul poured out himself in a Flood of Passionate Expressions, and for present spake as he thought; but alas, as a good Man may have [in his haste] Thoughts and Words that are evil: I said in my haste all Men are Lyars, Psal. 116.11. so a bad Man may have in his haste, Thoughts and Words that are good; good Thoughts do only make a Through-fare upon a wicked Heart, they stay not there as those that like not their Lodging; Saul's Promise to David, [I will no more do thee harm,] was not as the Persian decrees, which are unalterable, but rather as the Polonian Laws, which, they say, last but for Three Days. His [no more, &c.] was no more than that of Children, no more till next time; therefore David got him at last out of the Land, when after the first Melting he had found him faithless: In such a case, Credulity is but folly.

V. 11, 12, 13. Contains Naomi's Disswasive to them for Tryal of their Truth, and 'tis question'd by some, Whether Naomi did well in thus Disswading them, seeing it had a tendency to drive them off from that Religion which was true, and to fix them in that Worship which was Idolatrous, as appears in v. 15. Orpah went back to her Devil-Gods, to wit, Baal-peor, Chemosh, Milchom, &c. but 'tis answered, No doubt but good Naomi did well in it, to try the truth of their Affections. Therefore.

V. 11. [Why will ye go with me?] She would know what was their principal Motive, Whether was it for her sake only, or for expectation of Husbands from her? She would have their Resolutions well grounded. Hence

Observ. 1. New Proselytes and Converts should be full of Caution and Consideration, they should be asking after their grounds why they leave the Idols of Sin to go along with Christ and Salvation: Naomi might fear Afflictions might attend her in Canaan, and this might become a stumbling-block to her Moabitess Daughters, so as to make them renounce the good ways of the Lord, which would have been a Scandal to the Weak, a Scorn to the Wicked, and a Cordolium to her self: Such as will build the Tower of Godliness, must count the cost, Luke 14.28. lest they lose the things that they have wrought, but that they may receive a full Reward, 2 Ep. John v. 8. without a Non-puta∣ram, without any [Fools Had-I-wist] afterwards; she doth not command them, but Counsel them that it might be a free-will Offering in them, to chuse, or refuse; as if she had said thus, If ye will return with me into Judaea, then must ye be devoted to the Wor∣ship of the True God, but if this like ye not, then return to Moab your own Countrey. Twice over 'tis repeated, [Turn again, my Daughters, Turn again, my Daughters:] She would have their Resolves well grounded (as all of new Converts ought to be) they should with good Advice make War, Prov. 21.18. and Luke 14.31. This Life is a Warfare, and we have Twenty Thousand Enemies to fight against us, Satan and his whole My∣riads of Devils, his Myrmidons of Lusts that War against our Souls, 1 Pet. 2.11. and we have but little of strength to resist them: We should follow the Lamb and his Go∣spel, yea, we should love the Gospel for the Gospels sake, not because it is fringed with Ease and Honour. God takes it kindly from young People that they will follow him through a Land that is not sown, Jer. 2.1, 2. that maketh Moses choice, Hebr. 11.25. and the Spouse's, Cant. 8.5. chusing Godliness though Afflicted, and the Gospel though persecuted, keeping the word of Patience, Revel. 3.10. God is tender of such, Esa. 63.9. to 15.

Observ. 2. 'Tis very comely and commendable, yea, and sweetly Corresponding with this Scripture-pattern and President, for Mothers-in-Law to carry to their Daughters-in-Law, as if they were their own Natural Children: Thus Naomi behaved her self to Ruth and Orpah, even to the last; if she did no more (or not so much) to the latter, as to the former (until the saw her comfortably cared for in the World, in Ruth's Marriage to Rich Boaz,) 'twas because Orpah deserted Naomi, (which Ruth did not) and so withdrew Page  173her self from the Counsel and Kindness of her Mother, by her returning unto Moab; while both those Daughters stayed with their Mother, she treats them kindly, and does the best she can for them; here she calls them [her Daughters] two times, as if they had been Naturally Born of her; you that are Mothers in Law, or Step Mo∣thers, that is, such as Step in to be instead of Natural Mothers; you have need of Grace to supply the place of Nature (which you cannot have) that so you may adorn your place as Daughters of Sarah ought to do, 1 Pet. 3.3, 5, 6, 7.

Observ. 3. Candour and Kindness is a better way to prevail in Perswasion, than Rigour, Mo∣roseness and Austerity: Man naturally is a Noble Creature, and will rather be drawn than driven; Naomi (like Naphthali) gives goodly words, Gen. 49.21. good words do ingratiate both with good and bad Men, when especially they come not out of feign∣ed Lips, Psal. 17.1. Deut. 33.23. No Noble Nature would be huffed and hector'd even unto that which is good: It is good Policy therefore to preserve an Opinion of our Love in the Hearts of those whom we would perswade to any good, and to treat them fairly as she here.

V. 12. [Are there yet any Sons in my Womb, that they may be your Husbands?] The Law required, that the Brother dying without Issue, his Widow should not Marry to a Stranger, but his Brother should take her to Wife, and should raise up Seed to his de∣ceased Brother, that the Inheritance might not be Alienated, and a Name lost in Israel, Deut. 25.5, 6. each one was to keep to his Inheritance, Numb. 36.7. Levit. 25.23. Hence

Observ. 1. A minori ad majus, from the lesser to the greater, I argue, [Our Spiritual Inheritance ought not to be Alienated, much more than their Temporal:] The Kingdom of Canaan was but a Type of the Kingdom of Heaven, which is the Antitype: If Naboth can say of the Type only, [God forbid I should Alienate my Inheritance,] when tempted to it by plausible pretences, 1 Kings 21.3. (which the Lord (indeed) had forbidden, Levit. 25.23. Numb. 36.7. Ezek. 46.18.) how much more should we say so of the An∣titype of the Gospel, of its Ordinances, and of the things of the Kingdom of God? Religion is our Inheritance, which we have received from our Fore-Fathers, and we should say with Naboth, [the Lord forbid, that we should Alienate it, that we should forfeit it, or fool it away, and not transmit it to our Post•••ty; for so doing, our own Children may Curse us (their Parents) in another World. 'Tis Religion that makes England the Lord's-Land, Hos. 9.3. and Immanuel's Land, Isa. 8.8. Now assu∣redly, if we do not live according to the Lord's Law, we shall not be permitted to live in the Lord's Land: Oh God forbid, that our Land should cast us out, or that our Sin should cast out the Gospel, or that ever Christ's Land should become Antichrists!

[I am too Old to have an Husband.]

Observ. 2. That Second Marriages are not Ʋnlawful. This Grave and Godly Matron doth not say, 'Tis not lawful for me to take a second Husband, my first Husband be∣ing Dead; for the Scripture maketh the Woman free, when the Husband is Dead, and so likewise the Man, Rom. 7.1, 2, 3, 4. What then should hinder the second, third, or fourth Marriage? Though undoubtedly Christian Moderation ought to be observed herein, there must be a difference put 'twixt Lawfulness and Expediency, 1 Cor. 6.12. had not second Marriages been lawful surely the Father of the Faithful, (to wit, Abraham) had not Married Keturah for his second Wife, after Sarah (his first Wife) was Dead, Gen. 25.1, 2. only 'tis expedient, that a due distance be observed 'twixt the Death of the first, and the Marriage of the second, and the Man ought not to take up his Dead Wives Winding-Sheet to make a shift on for his new Living one: Such hasty and precipitant Marriages, such short and hasty Matches make way for long and tedious Repentance.

[I am too Old to have an Husband.] Hence,

Observ. 3. Matches and Marriages in Old Age are not Comely and Commendable, in such as are past Children. Green Desires and Gray Hairs can never agree well together; Old People do stand in more need of Nurses than Yoke-fellows; there ought to be a mea∣sure herein, and Men should not multiply Wives (all their Days) as they do change their Horses; neither should Wives their Husbands, as one Thargelia did, who was Married successively to fourteen Husbands, Athen. lib. 13. c. 1. and Hierome writeth, That at Rome (in his time) there were two mean Persons that Married together, the Man had Married Twenty Wives, and the Woman Twenty one Husbands, and great expectation there was, in Rome, which of those two should survive each other: It so happened that the Woman Died first, the Man Marrying again, and so they were Page  174even, each of them had Twenty one. The Young Gallants of the City accompanied the Corps of the Woman to the Burial, with Palms and Laurels, in a Triumphant manner, because the Man had got the Victory, Hierom Epist. 11. but though Succes∣sive Marriages be permitted, yet such Insatiable Varieties, can never be approved: There is a time when it should be said with Naomi, I am too old to have an Husband, &c.

N. B. Serious thoughts of approaching death, will be enough to forbid the Banes of multiplyed Marriages, especially in those that are withering with Old Age, and have Burying-place Flowers upon their Head, to wit, an Hoary-whiteness: Such as have already one foot in the cold Grave, should not think to have the other Foot in a warm Marriage-Bed.

N. B. Neither doth Naomi say, I have vowed now to go put my self into a Nun∣nery. Thence ariseth

Observ. 4. The Romish Doctrine concerning Monasteries and Nunneries, is not according to the Doctrine of the Holy Scriptures. This grave Matron did not judge any such practice warrantable; Marriage is honourable to [all] to Clergy as well as Laity, and Enoch walk'd with God in a paramount Holiness, notwithstanding his Married Estate, and his begetting Sons and Daughters, Gen. 5.22, 24. he made not one Prayer the less for having a Child the more: It took not off from him the edge of his Faith and fervency for God. And what would have become of the World, if God had (ac∣cording to the Romish Doctrine) put Adam into a Monastery, and Eve into a Nunnery, (as soon as he had created them) and put a River betwixt them?

V. 13. [••ould ye tarry for them until they be grown?] Hence

Observ. 1. Matches and Marriages ought not to be made, until Children be grown up to a Mature and Marriageable Estate. Judah was but a Raw, Green Youth, about Thir∣teen or Fourteen Years of Age, when he left the Company of his Brethren (the Pa∣triarchs) where he might have had better Counsel; he falls into the evil Company of a certain Adullamite, where he caught, (1.) Defection from Grace. (2.) Infection of Sin. (3.) Infliction of Punishment, there and in that Age, he saw, took, and went into (all in haste, his Father neither willing nor witting) a Cannaanitish Daughter, Gen. 38.1, 2. Such ha••, precipitant and preposterous Matches and Marriages, are seldom blessed with good success: Oh what a cursed Off spring had he of his Canaan∣itish Woman, [Partus sequitur Ventrem,] the Birth follows the Belly, (though he was a great Progenitor of Christ, who sprang of Judah's Tribe.) Er and Onan (Born then to him) were both wicked in the sight of the Lord, ver. 7, 9. they were both too wicked to live, and to be Christ's Progenitors, yet both Married at Fourteen Years of Age, which was doubtless too soon. Childhood is counted and called the Flower of Ag•, 1 Cor. 7.36. and so long the Apostle would have Marriage for born; while the Flower of the Plant sprouteth, the Seed is green, and unfit to be sown; either it comes not up at all, or if it come up, it soon withereth: Over-early Marriages is one cause of our over short Lives. God oft punishes the abuse of such Marriages, either with untimely Death, or else with no Children, or else with mishapen Children or with Idiots, or with prodigiously wicked Children: This Consideration may be a suf∣ficient Caution, and he as the Angel standing with a drawn Sword over Balaam's Shoulders, to make Persons beware. As there is little of sense for such Untimely Marriages, so there is less of Reason, and least (of all) of Religion for them: 'Tis the way to bring a Curse and not a Blessing (as Jacob said in another case) not the Marriage Blessing, 'tis the High-way to make Marriage, a Marr-Age, instead of Mer∣ry-Age.

[Will ye tarry for them? Nay, my Daughter.] Hence

Observ. 2. As Marriages ought not to be made too soon while Persons are too Young, so nei∣ther are Marriages to be deferr'd and delayed too long, until Persons be too old and past Chil∣dren. [Al benithai] Nolite quaeso filiae meae: 'Tis a form of prohibition, Do not so my Daughters: 'Tis as if she had said, My Daughters, if ye mean to Marry at all, Marry in due time, and defer it not too long: Alas, how many (even good) Women there have been in the World) some that I my self, have known) which have tarried too long before they have been Married, and when they (after their being stricken in Years) have then entred into a Married Estate, they have either not been blest with any Chil∣dren, or the bearing of their first Child hath been the Death of the Mother, yea, and of the Child too: Sometimes both the Fruit and the Tree falls both together to the ground, and into the Grave thereby, and cannot either by the strength of the Mother, Page  175or by the skill of the Midwife, ever be parted asunder alive, but either the Child, or the Mother, or both dieth: And as to Mens tarrying long, 'tis observable. That the Jews have a Law (even at this Day) that every Male should Marry when he is about Twenty Years old, otherwise he is looked upon as one that liveth in sin, unless where there is a special Gift of Continency; but every one hath not that peculiar Gift, 1 Cor. 7.7, 36. And among the Jews, Marriage was not held a thing indifferent, or at their own liberty to chuse or refuse at their own liking, but it was a binding Command See their Targum on Gen. 1.28. and 2.18.

[And in as much as neither the Mother nor the Daughters do think of having Children without having Husbands. Hence,

Observ. 3. That the Fornications of this Sinful Day (we now live in) are abominable to God and Man; How many Wantons and Light-Skirts have we that make them∣selves. Whores and their Children Bastards? They have Children indeed, but they have no Husbands: Thus they both Defile their Bodies and Damn their Souls, by sa∣tisfying the rage of their present Lusts; and Lewd Fellows of the baser sort, (as the Apostle calls them;) haunts after them, like so many unclean Dogs after salt Bitches; not knowing, that such Whores and Whoremongers God will Judge, Heb. 13.4. And bring them to Judgment, Eccles. 11.9. Oh! Fleetstreet, Fleetstreet, the reproach of such horrible uncleaness is upon thee, that it is accounted dangerous for Damosels to walk in the Evening about their lawful and necessary occasions in thee: Repent (saith Christ) or I will come against thee quickly, Rev. 2.5. God hath swept thee once with his Beesom of destruction in the Plague, and burnt thee down to the ground in the Fire: 'Tis pity thou shouldst burn in Lusts now that hath been burnt by the Fire so lately in that dreadful Conflagration: And 'tis not many weeks ago since thou wast again threatned by the burning of the Temple so nigh thee: 'Tis not many years ago God gave London (as Sodom Burning for Burning.) Surely, Surely, 'tis good Counsel thet the Apostle gives, 'Tis better to Marry than to Burn, 1 Cor. 7.9. Such as have not that peculiar gift, (he saith) Let them Marry, ver. 9. Only in the Lord, ver. 39. And all to avoid Fornication, ver. 2. There is no lust so hot, but Gods me∣dicine (of Marriage) rightly applied may cool and heal it. The Roman Pagans were scalded with Lusts, Rom. 1.27. barely to feel the heat of the Fire, is not to burn; (so the most continent may do) but to be singed and scorched with the heat threof. As the Roman Pagans were then [〈 in non-Latin alphabet 〉] so the Romish Papagans are now, that are forbidden to Marry, yet cannot contain. Spiritual and Corporal Fornication frequently follow each other; (which most abounds in Popish Countries, where Whoredomes are indulged by Popish Doctrines,) Numb. 25.1, 2. and Rev. 17.1, 2, 4, 5. Open Stews and Brothel-Houses are Licensed at Rome by the Pope, who reaps no small profit by them: Though God say, [There shall be no Whore, Deut. 23.17 [which is call'd the price of a Dog, ver. 18.] Yet the Pope saith, there shall be Whores, and men may put of Man-hood, and become Dogs and worse than Dogs in Vernery and Lustfulness. God saith, 'Tis not good for Man to be alone, Gen 2.18. But the Pope saith, that it is better his Clergy should be alone, &c. Hence comes all the fil∣thiness in his Countries, by setting his Posts against Gods Posts: Optimum solatium est sodalitium: 'Tis neither for Mans profit nor comfort to be alone. An helper (not an hinderer,) God calls a Wife, both for this Life:

(First, By continual Communion.

Secondly, For Procreation and Education of Children.) And for life to come.

(1.) As a Remedy against Sin, that Soul Damning Sin of Fornication, 1 Cor. 7.2. And,

(2.) As a Companion in Gods Service, 1 Pet. 3.7. The Hebrews say, he that want∣eth a Wife, wanteth a Joy, a Blessing, an Expiation, and is without a Wall, with∣out a Crown, without Favour, and without Glory: The Woman is the Glory of the Man, 1 Cor. 11.7. Among all the Creatures that passed before Adam there was no meet match to be found for him; therefore Adam prayed in his Sleep or Extasie, that God would give him a more glorious Creature than any of them that passed before him; as, Isaac prayed in the Field when he had sent out for a Wife, Gen. 24.63. For he that findeth a Wife, findeth a good thing, Prov. 18.22. And a prudent Wife is from the Lord, Prov. 19.14. A good Wife was one of the first Real and Royal Gifts that the great God bestowed upon the first Man a glorious Creature. And though the Roma∣nists do despise and forbid Marriage among their Doctrines of Devils, 1 Tim. 4.1, 2. (whence are founded all those filthy Fornications found flowing amongst Page  176them;) yet let all that fear the Lord, duely and daily bless him for bringing such a glorious Creature (as a good Wife) into his Bed and Bosom; and a man may glory in her, so he do but glorifie God for her. Marriage is of Divine Institution, Gen. 2.22. 'Twas of God, not (as the old and new Hereticks sinfully say,) of the Devil. The first Marriage had three excellencies, writ plainly upon it: 1. Gods [Dixit.] 2. Gods [Duxit.] 3. Gods [Benedixit.]

1. God said, 'Tis not good for Man to be alone, Gen. 2.18.

2. God brought the Woman to the Man, Gen. 2.22. And,

3. God Blessed them, Gen. 1.28. to wit, with Increase and Dominion.

First, God the Father ordained it in Adams first Marriage.

Secondly, God the Son Honoured it with his first Miracle at a Marriage in Cana, John 2.2, 8, &c. And,

3. God the Holy Ghost owned it by overshadowing the betrothed Virgin, Mat. 1.20. Therefore the Popish Writers that disgracefully and devilishly write against Marriage (to set up their own Idol of Monastaries and Nuneries;) are not so much Divines as Devils, in those Doctrines of Devils forbidding to Marry.

Ver. 13. (For it grieveth me much for your sakes) [Ki mar li meod me kem] Hebr. 'tis much more bitter to me than unto you, in as much as I cannot hope for having either an Husband or any Children, (as you (both) have hopes) and so might have the comfort of them. Hence,

Observ. 4. From ver. 13th. A Poor, Old and Childless Widow, is (of all Widows) the most comfortless Widow: Such an one was Naomi here:

1. Poor, she returns empty of that fulness she carried along with her out of her own Countrey, ver. 21.

2. Old, and therefore she had not only lost her first Husband, but she has lost all hope of a second Husband to support her.

3. She was Childless also in the loss of her two Sons, (Mahlon and Chilion) which should have been a Comfort to her in her Old Age; as Noah was to his Parents, Gen. 5.29. and as Obed was to Naomi [The restorer of her Life, and the nourisher of her Old Age, Ruth 4.15. Naomi now was stripped of all, so became a fitter Client for a Gra∣cious God, as it appeared after. 'Tis true, she had those two Moabitish Women, whom she calls her Daughters, but they, alas, did Aggravate, not Extenuate her Misery; a Miserable Disconsolate Widow she was in all respects.

N. B. Oh my Brethren, those are Widows indeed, and Objects of Charity indeed: It will certainly turn to a good account to shew compassion on such; he that giveth to such poor, lends to the Lord, Prov. 19.17. and shall receive again with Usury. Oh do not warm, and cloth such with Complements only as those James speaks of, Jam. 2.15, 16.

N. B. You that are such Widows (if ye do but trust in God, Jer. 49.11.) though ye be neglected of Men, yea, and injured by Men, yet shall ye be cared for by God, as was Naomi here.

Another Sense on the Words is, that Naomi was more grieved at her Affliction for their sakes than for her own, because they were involved therein by her Means: Hence

Observ. 5. 'Tis very sad to a Sanctified Soul, to involve others in the fruit of their Sins. Naomi now was sensible of her sin in leaving the Land of Promise, to come into that Idolatrous Countrey: She had sin'd herein, and neither of her Daughters had done so, yet both are afflicted with her for this her sin; this was it that trebl'd her Sorrow: Oh how should it trouble us to involve others in our sins: Tempters to sin little consi∣der this, especially the wicked Wantons in our Day, which while they tempt one ano∣ther to Uncleanness, they do endanger the damning of two Souls by one Act. It should grieve Governours to involve their People in the Guilt (or at least) in the pu∣nishment of their sin, as it did David, saying, (in the tenderness of his heart) 'Tis I have sinned, but these Sheep, What have they done? 2 Sam. 24.18. and so it should grieve us, that our Wives and Children suffer for our sins; let Spend-thrifts think of these things: Oh that they would say with Naomi here, [It grieves me much for your fakes (my near Wife and my dear Children) that I have Beggar'd you, and bereaved you of many good things by my Extravagancies;] and not only so, but also, [That the Hand of the Lord is now gone out against me. Hence

Observ. 6. The hand of the Lord ought to be Observed in all our Afflictions. They should not be ascribed to an Inevitable Fate, with the stupid Stoicks, or to blind Fortune, Page  177with the Superstitious Heathens or Atheists, and still the Devil doth suggest to the Minds of Men (when evil doth befal them) that their crosses are no more than common events, such as have a time to come in, and must have a time to go in, &c. and Peo∣ple frequently say, in the Language of the Philistines [It was a chance that happened to us] 1 Sam 6.9. But David was better instructed when he said, [The Lord hath bid Shimei Curse me,] 2 Sam. 16.11. To behold God in our Crosses, that whosoever is the Instru∣ment, yet he is the principal Agent, is an excellent Help to a right patience; this was that which mitigated all Naomi's Sorrows and Sufferings, that she knew all things come to pass by the Providence of God, even our hairs be numbred, Matth. 10.30. we had need pray with Jabez, Oh that the Lords Hand may be with me. 1 Chron. 4.9, 10. and not against me; for God's Hand is an heavy Hand, and a mighty Hand, if it be gone out, as here, it returns with a dreadful Blow, as your Battering Rams contrived Artificial∣ly for breaking down strong Walls, the further they be gone out or drawn back, with so much greater force they return again upon the Wall. From this Clause, [Gone out,] is,

Observ. 7. 'Tis a fearful thing to have the Hand of the Lord gone out against us: 'Tis a fearful thing to fall into the Hands of the Living God, Hebr. 10.31. For who knoweth the power of his Anger? Psal. 90.11. The Melancholy Fancies of some discomposed Minds, do sometimes fear Fires, Swords, Racks, Strappado's, Scalding Lead, Boiling Pitch. Burning Glass in Glass-Houses, or Running Bell-Mettle, and that to all Eter∣nity, yet more than all these Fears is the Wrath of God; all these and such like are no∣thing to this Anger of the Lord, (if kindled but a little) which none can either Avert, Avoid▪ or Abide, Psal. 2.12. And the further that this Almighty God, (when angry) fetches his Blow, the more forcible will the stroke be, when it falleth, and the deeper is the Wound, where it hitteth [Tarditatem Supplicii Gravitate Compensat] God recom∣penceth the delay of Punishment with an Eternity of Extremity, [Poena Venit Gravior, quo Magè Sera Venit:] Because Sentence is not executed speedily, therefore the Heart of Man is fully set upon Wickedness, Eccles. 8.11. The sleeping of Vengeance causeth the over∣flowing of sin, and the overflow of sin, causeth the awakening of Vengeance. 'Tis wonderful, That a God of so great Power, should be a God of •o much Patience; yet though he hath Leaden Heels, he hath Iron Hands, and the higher he lifts up his Axe, as the Carpenter, the farther he draws his Arrow, as the Archer, the deeper will he wound, when and where he hitteth: God's Mill may grind soft and slow, but it grinds sure and small: His Vials of Vengeance, Revel. 16.1. hath large Bellies, but narrow Mouths; they pour out slowly, but they do drench deeply and desperately where they fall: Oh therefore take heed of provoking God to Anger, lest his Hand go out (of his Bosome) and be listed up against you: Agree with this Adversary (at Law) quickly, Matth. 5.25. Get quickly out of God's Debt-Book, by Repentance and Reformation, lest ye be constrained to pay the charge of the saddest Suit in the World: Know ye not that the Avenger of Blood pursues you at the Heels, and Divine Justice waxes hot against you, Deut. 19.6. Oh flee to the City of Refuge, the Lord Jesus, make him the Maker and the Matter of your Peace, Eph. 2.13, 14. Remember how Adonijah's Jollity, and Jovialty ended in Horrour and Perplexity, then he ran to the Horns of the Altar, 1 Kings 1.50 ever after the most Jovial Carrousings and Collations are over, then comes the sad Reckoning often off with a Sigh, as well as with Expences.

V. 14. (Orpah Kissed her Mother-in-Law) Vatishak, Hebr. This was a Valedictory, or a farewel Kiss, as Gen. 31.28. and 1 Kings 19.20. First she Kissed, and then returned; had she not loved her, she had not Kissed her, and yet she loved her not so well and so much, as to cleave to her, and to forsake her Idols, to go with her to the God of Israel. Hence

Observ. 1. There may be a Love to Goodness which is not an Effectual and Available Love, a Love that a little Water may extinguish, unlike to that of the Spouse, Cant. 8.6, 7, 8. and unlike to Ruth's here: Orpah's Love was more the Love of Humanity, than the Love of Religion.

Orpah loved Naomi as she was a kind Mother-in-Law to her, not as she was a Re∣ligious Woman unto God: Hence it was that she wept at parting, as loth to depart for the Ten Years Loves sake, all Tears at all times are not to be trusted witness that deep Dissimulation and Crocodile Tears of Treacherous Ishamel, Jer. 41.6. and Ishamel came forth to the poor Innocent and well-minded Men, (who had not offended this Bloody Butcher at all) Weeping all along as he went: These were false and feigned Tears, like those of the Crocodile, which having kill'd some living Beast, lays all along Page  178upon the Dead Body, and washes the Head thereof, with her warm Tears, which she afterwards devours together with the Body: Orpah's Tears were indeed no such Tears, being Tears of Humanity and not of Bestiality: She Weeps and Kisses, she Kisses and Weeps again, and with her Kiss gave her Mother a final farewel. Hence Philo saith, [〈 in non-Latin alphabet 〉] There is not always right Love in a Kiss: Joab took Amasa by the Bear to Kiss him, 2 Sam. 20.9. Indeed it was not so much to Kiss him as to Kill him, 'twas a Treacherous Killing Kiss: Thus Judas betrayed Christ with a Kiss; and hence every false-hearted Kiss is call'd [Osculum Iscarioticum] the Kiss of Judas the Iscariot, who said, [Hail Master, and Kissed him,] Matth. 26.48, 49. Thus also Absolom stole away the Hearts of the People with the Counterfeit Courtesie of his Kissing them, 2 Sam. 15.5. Though Orph's Kiss was not the Kiss of Absolom, of Joab, or of Judas, yet was it not [Osculum Charitatis] a right Kiss of Love, as Ruth's was, for she Kissed and forsook what she Kissed, as all Temporary Professors do, that give Christ a Com∣plemental Kiss, and then give him a final farewel, as Orpah did to her Mother; so De∣mas did to Christ, Embracing the World, 2 Tim. 1.10. as she did Moab. Ruth did not so, but Kiss'd and clave to that she Kiss'd, [but Ruth clave unto her,] Hebr. [Dabak] Agglutinari, which signifies the strictest Conjunction of things that are glued together, as a Wife is glued to her Husband by an Inseparable Bond, Gen. 2.24. Matth. 19.5. and thus he that is Joined to the Lord, is one Spirit, 1 Cor. 6.17. by a Mystical and Spi∣ritual Union: Thus Ruth stayed with her Mother, and did not (as Orpah did) unwor∣thily depart from her. Hence

Observ. 2. There is a Love to Goodness which is effectual, Available, and both Insuperable and Inseparable: Such a Love as many Waters cannot quench; such a Love as this Ruth had to Naomi, who could not be driven from her. Thus Moses exhorted the People to cleave unto the Lord, Deut. 10.20. and 30.20. so did Barnabas, Act. 11.23. As bro∣ken Bones must have strong Bands to bind them fast together; and as Crazy Buildings must be crampt with Iron-Bars to keep them from Tottering, so our loose and slippe∣ry Hearts have need of this Blessed Glue (of Divine Love) to make us cleave close to Christ, who is our Life, both the founder and the finisher of Life Natural, Spiritual and Eternal in all his R•deemed; we should hold him as our Lives, and not let him go; we live in him as the Fish doth live in the Water, and every breathing thing in the Air: As the Lamp cannot live but in the Oyl, so nor we but in Christ; our Life is hid with Christ in God, Col. 3.3. We had better let Lands, Livings, yea, Life (it self) go, than let our dear Redeemer go. Keep true to him, and he will keep true to you; cleave to him with the Purposes of your Heart, and he will cleave to you with the Promises and Performances of his Heart; and every Ordinance shall be his Royal Exchange, where∣in you present Duty, and he confers Mercy.

Ver. 15. [Behold thy Sister is gone back.] This must needs be a great Temptation unto Ruth to be deserted by her Sister. Hence,

Observ. 1. The back-slidings of such as set out fair, and do begin well, is a sore Temptation to young Converts and Proselytes. It was no less to the very Disciples themselves. Oh! how were they even startled to behold many fall off from following Christ, when they could not understand the Mystery of Eating the Flesh and drinking the Blood of Christ. His Disciples (themselves) were so far tempted with the backslidings of so many 66, 67. Thus it was also an occasion of stumbling unto the Primitive Christians to behold the backslidings of two such forward Professors as Hymeneus and Philetus had been; insomuch that the Apostle (being afraid of that Gangrene) saith to them [Nevertheless the foundation (of Gods Election) standeth sure; the Lord knoweth them that are his, &c.] For the better setling of such as were shaken by the fall of those Deniers of the Resurrection, 2 Tim. 2.17, 18, 19, 20. N.B. We should not won∣der that there are a mixture of good and bad (of Ruths and Orpha's) of Vessels of Honour and of Dishonour in the House of God, yet the Lord doth distinguish Orpah's from Ruth's: He knows who are his. As the multitude of Sinners cannot give any Patronage to the evil ways of Sin, so neither can the paucity of Saints put any dis∣grace or disparagement upon the good ways of God.

[And to her Gods] to wit, her Devil-Gods, Baal-Peor, Chemosh and Milchom, &c. Judg. 11.24. Hence,

Observ. 2. Some forward followers of the only True and Living God, may Apostatize from thence to embrace Dunghill Deities, even the Vanities of the Gentiles. As Orphah here who was as forward at first as her Sister Ruth, in their first setting forth from Moab Page  179towards Canaan, yet she turns her back again, having declined the Religion of Moses, which she had seemingly professed while her Husband was alive for about Ten Years, now she turns again to her Country Idols, as if those meer Fictions, (the base Brats of Mans empty Brains, 1 Cor. 8.4.) were better to serve than the true God of Israel: An Idol is nothing, and yet such a vain Mind hath acted Mankind, that they have made a Multitude of Gods (which the wiser Heathens did oppose, and Socrates suffer'd Death for opposing it.) Hesiod in his time, reckons up no less than Thirty Thousand that then were, and what an Army of them (may we think) were devised in after Ages. It was the Serpent's (or Satan's) Grammar that first taught [Deum pluraliter declinare,] to de∣cline [Deus] God in the Plural Number, [Ye shall be as Gods, Gen. 3.5.] and to make Gods many, all Vanities in the very extent of the word [Vanity,] Jer. 10.14, 15. and 14.22 devised by Brutish Brains until they came [ad Insinitam Deorum Lernam,] to an In∣finite Multitude of Gods; so that China is said to have an Hundred Thousand of theirs; and how Numberless a Number are the He-Gods and Shee-Goddesses which are now Worshipped in Popish Countries! [Be Astonished, Oh Heavens, at those two evils that those [Orpah's] doth commit, they forsake the Fountain of Living Wators, and here them out Cisterns, broken Cisterns that will hold no Water, Jer. 2.12, 13] The Heavens do blush at those Heteroclites in Worship: Oh their Stupendious Stupidity, and their profligate pro∣digious prophaneness in turning their Backs (as Orpah did here) of that ever flowing and overflowing well-Spring of all well-fare, Jam. 1.17. the true God, and turning to Idols, which are but Cisterns that hold no better than Muddy Rain-water at the best; but then, being broken Cisterns, Riven Vessels, they can hold nothing but [Liruim & Lapides,] Mud and Gravel, Matter that can never be digested by those that drink them, but become Diseases and Death to them.

[Return thou after thy Sister.] Hence

Observ. 3. That Love (to the Ways and Worship of God) is a sincere Love which doth ur∣dergo Tryals and Temptations, yet bears up against all: This was the second shock that Ruth hath to grapple withal, to wit, her Mothers Perswasions, as the first was her Sisters Ex∣ample; Naomi Counsels her to be gone, and Orpah shows her the way of going, and no doubt sollicited her sufficiently for her Society in her Defection, yet Godly Ruth wea∣thers out the point, and rides out the Storm against Wind and Tide of both the Sisters Pattern, and the Mothers Precept, which (to do her right) was not any command up∣on her Daughter to forsake God, and turn to Idols; this cannot rationally be imagin'd, that so Religious a Matron, should cordially Counsel (much less command) her dear Daughter (in whom she could not but observe some Pantings of Soul after the Service of the true God) to embrace Idolatry; yea, here is a plain evidence in the Text to the contrary, 'tis very remarkable, that her very seeming Perswasion doth (indeed) comprehend in it a very cogent Diswasion, inasmuch as she makes Orpah's Actings in her departure, to be rather odious and abominable, than matter of choice, or desirable; this is intimated in her words, [Thy Sister is gone to her Idolatrous People, to Worship among them their false Gods: It must therefore be taken for granted, That all this she did and said, as aforesaid was to try the truth of her Love, not only to her self, but also to the true Religion, not unlike that of Joshua to the Elders, [Chuse you this Day whom you will serve.] Josh. 24.15. That Godly General could not (by these words) leave it to Israel's free choice, whether they would serve God, or Idols, but it was to make proof of their professed Subjection to the Command of God, whether it were Voluntary, or other∣wise, and this would further oblige them to constancy in their Covenant: So Naomi did here, that Ruth might not say hereafter, she was beguiled into her Mothers Religion, by her Mothers over-ruling Perswasion, therefore she gives her free choice, and leaves her to her Liberty, to do according to the Perswasions of God, and the Inclinations of her own Soul.

V. 16. [Intreat me not to leave thee.] Ruth being left to her choice, was unchangeably resolved in her Choice, and will not be shaken off from the Fellowship of this Godly (though poor Desolate and Disconsolate) Widow. Hence

Observ. 1. We should be unchangeably resolved to chuse Affliction with the People of God, rather than to enjor the Pleasures of Sin for a season. This was Moses's Choice, Hebr. 11.25. and it should be ours: It was Ruth's choice here; we ought (with Ruth) to chuse a suffering Condition with the Daughter of Sion, than (with Orpah) to turn our backs of God and with the Daughter of Moab to take the pleasure of sin which lasts but for a Season: [Al tiph gegnibi] Nè Irruas in me Hostiliter, do not oppose me in a Hostile man∣ner; so fix'd Ruth was to make Naomi's People her People, and Naomi's God her God, that Page  180neither fair words, nor foul Actions could unsettle her; herein she gave demonstration of a true Convert. Hence

Observ. 2. 'Tis the blessed Character of a true Convert, to have hearty Love for God and his People, to desire Communion with both, and to withdraw from the Company of God's Ene∣mies: So doth Ruth here, preferring the Company of a Religious Mother, before that of an Idolatrous Sister: Her Companions shall be such as fear the Lord, Psal. 119.63. and so resolute was she in this, that tide Life, tide Death, come good, or come evil, she will hold the conclusion, and the Heavens shall sooner fall, than she Renounce her Religion.

[Thy People shall be my People, and thy God my God.] Hence,

Observ. 3. That Amity and Ʋnity which is made up by Principles of Religion, and by the power of Godliness, is the firmest Amity and Ʋnity in the World: There is indeed an Amity or Friendship, both practicable and profitable, not only amongst the Men of the World one with another (whereby the Kingdoms of the World are preserved in Peace and Power, as to their several distinct Stations and Constitutions) but also betwixt the Saints of the most High, and the Men of the World, as betwixt Abrabam and the Children of Heth, Gen. 23.3, 5, 6, 7. and as (before this) betwixt him and King Abi∣melech, Gen. 21.22, 23. Yea, and after both these, betwixt Isaac and Abimelech, Gen. 26.26, 27, 28. As likewise betwixt Jacob and Loban, and many others; yet all such Amity is more from Fear than from Love. Those Allies, aforesaid, made Alliances with those Patriarchs aforesaid, being pricked in their very Natural Consciences, which could not but stoop to that slamp of God's Image, that they saw shining in them, when they saw in them that which was more than ordinary, they are afraid of the Name of God, called upon by them, their Hearts did ake and quake in them; and hence did they seek unto them for Amity and Alliance, that thereby they might make the better provision for their own Persons and Posterity. N. B. How much doth this condemn the practice of that wicked Generation, which speaks not Peace to God's People (though God himself doth so to them, Psal. 85.8, 9. which is their comfort) though they be a People that would gladly live quiet in the Land, Psal. 35.20. that study to be quiet, and to do their own business, 1 Thess. 4.11. Affecting rather Quietness from the World, than over-much Acquaintance with it. This made David cry, not only [Oh] but [Woe,] Psal. 55.6. and 120.5, 7. Yet the most true and cordial Amity is no where to be found but among the People of God, one with another; there is the Ʋnity of the Spirit in the Bond of Peace, Eph. 4.3. that is, the blessed Cement which keeps all together in Love; Orpah may have favour and friendship for Naomi, but alas it dwin∣dles away, when the Unity of the Spirit in the sincere Convert (Ruth) even glues her fast to her Mother. No Bond like the Bond of Religion; and therefore 'tis call'd, Religion [à Religando] from its binding and binding again; 'tis a firm and Indissolvable Bond: I have sometimes wondred at that Oneness of Heart among the People of God, (even upon short knowledge) one of another; as if they had been acquainted Twenty Years one with another. 'Tis said, Noscitur è Socio, a Person is known by his Compa∣nion, &c.

V. 17. [Where thou diest, I will die &c.] Before she had said (in other terms) where thou livest I will live, (whether Travelling abroad, or resting at home) she would not leave her, [Whither thou goest, I will go; and where thou lodgest, I will lodge.] Now she saith, I will not only Live with thee, (whether at home or abroad) but I will Die with thee also. Hence.

Observ. 1. Such and so powerful is the Bond of Religion, that it makes the Saints of God, not only desirous (but even resolute also) both to live and die together. Thus Peter said to Christ, I will even die with thee (as well as live with thee) and so said all the Disciples, Matth. 26.35. Thus David begg'd of God, [Gather not my Soul with Sinners, nor my Life with Bloody Men,] Psal. 26.9. He could be well pleased to die with Saints (as Ruth here with Naomi) but he liked not to die with Sinners, as that Religious Woman once said upon her Dying Bed, Lord let not my Soul be gathered amongst Sinners in Hell, for thou knowest I never loved their Company while I was upon Earth.

[I will Die.] Hence,

Observ. 2. All Persons and People should so live as those that do expect them and their Re∣lations may die. So Ruth did here expect it, both for her Mother and for her self: 'Tis the grand Statute of Heaven, 'Tis appointed unto all People once to die, Hebr. 9.27. As there be some that do promise themselves great things by such and such of their Rela∣tions (which possibly are snatch'd from them before they be aware) as the Priest was Page  181served, who promis'd to himself great preferment, when he heard his Uncle was made the Pope, yet his next Tidings be receiv'd was, that the Pope, his Uncle, was dead; which made him cry out, Alas, I never thought of his Death: So there be others that live so Licentiously, as if they should never die, never come to Judgment, as if they were to have an Eternity of pleasure of sin in this World, as Psal. 49.10, 11, 12, 13. Solomon doth wisely cut the Cocks-comb of the Younker's Courage in sin, with a stinging [But] at the end of all his Jollity, that Marrs all his Mirth: But know, that for all these things God will bring thee to judgment, Eccles. 11.9. 'Tis sublime folly then for Persons to have such Inward Thoughts, as if their Houses, or Lives, should be for ever. 'Tis very remarkable, the first Doom that ever was denounced in the World, was about the en∣tring of Death, [Thou shalt surely die,] Gen. 2.17. and the first Doubt that ever was pronounced in the World, was about the not entring of Death, [Ye shall not surely Die,] Gen. 3.4. ever since that time (though the Doom hath been exactly executed) in all Ages, (which was in the first Age denounced.) There is something of the Spawn of that Old Serpent left still in Man's Nature, prompting to doubt of that whereof there is the greatest certainty; Death is certain, though the Day of our Death be uncertain: Although every Man granteth that he shall surely die, yet there is scarce any Man that futureth not his Death, and thinketh not he may live yet and yet, a little longer he may live, a few more fair Summers he may see. This is Folly in an high degree, especially that sond Conceit of an Immortality and abiding here for ever, (which Ruth here had not) so fully confuted by daily experience.

[There will I be Buried.] Hence

Observ. 3. As Burial is one of the Dues of the Dead, so dear Friends desire to be Buried together. Ruth desires to be Buried with her Godly Mother: It is very observable, That the first purchase of possession (mentioned in Scripture History) was a place to bury in, not to Build in, Gen. 23.9. The Seed of Abraham, God's Friend, should be mindful of their Mortality, and not fondly Dream of an Immortality; this Blessed Proselyte to the Faith of Abraham (Ruth) is very mindful of her (both) Death and Burial. 'Twas a great Curse upon Conijah, That he should be Buried with the Burial of an Ass, Jer. 22.19. That is, his Corps shall be cast out like Carrion into some by-corner; he lived Undesired, and he dyed Unlamentented, and then had not the ordinary Honour of a Burying-place, but was thrown out into a Ditch, or on the Dunghill, to be de∣voured by the Beasts of the Field, and by the Fowls of Heaven; a Just Hand of God upon this Wicked Man, that he, who had made so many to weep by his wickedness, should have none to weep for him at his departure; he who had such a stately Palace to sin in while alive, should not have so much as an ordinary Grave to house his Carcase in, when Dead: Many great Ones have so lived, that they have met with in the end, the Death of a Dog, and the Burial of an Ass. Abraham therefore is careful for a Place of Sepulture for him, and for his (as Ruth doth here for her own) and he would not be joined with Infidels in Burial, but he desires and purchases a distinct burying place from them, who neither had Belief nor Hope of the Resurrection of the Dead, they offered him the free use of their common Burying-place, Gen. 23.6. but he will rather pay for a Propriety to him and his, than hold such a Community with them, for he was desirous to be separated in Burial from them, who believed not the Resurrecti∣on with him, (as Ruth doth here) and his place purchas'd for Burying in, was at He∣bron (which signifies Society, or Conjunction) for there lay (as in their Repository, or Resting-place) those Godly Couples, Abraham and Sarah, Gen. 23.19. and 25.9. Isaac and Rebecca, Jacob and Leah, Gen. 49.31. and though Jacob Dyed in Egypt, yet took he an Oath of his Son J•seph for his Burying of him in that place, Gen. 49.29, 30. and 50.5. This was the common desire of all the Godly Ones in Scripture, to be (ac∣cording unto Scripture Phrase) gathered unto their Fathers, as desirous to sleep with those in the Bed of Dust, with whom they hope to awake to Eternal Rest. (Thus Ruth doth here with Naomi) such Sepulchres are Symbols of the Communion of Saints, and of the Resurrection of the Dead: Hence the Hebrews do call their Burying-places, [Beth-Caiim] the House of the Living, and Job also calls the Grave, [the Congregation-House of all Living] Job. 30.23. the publick, or common meeting place of all People, as the Apostle (after him) calls Heaven [The Congregation-House of all the First-Born,] Hebr. 12.23. Thus Christians may have an honest care, (as Ruth hath here) [〈 in non-Latin alphabet 〉] with whom they be Buried, and where they are lay'd, when they are Dead, that as they lived together, and loved together, they may lie in the Grave together, and not be divided (sometimes) in their Death, as 2 Sam. 1.23. (however) not in their Bu∣rial: Page  182'Twas a sad Judgment denounced against that proud Lucifer, [not Belzebub of Hell, (as some Antients say) but Belshazzar of Babylon,] that he should not be joined in Burial, with his Compeers and Fellow Kings in Funeral State and Pomp, &c. Isa. 14.20.

[The Lord do so to me and more also,] this is a form of Imprecation (frequently used in Scripture) wherein more (by an Aposiopesis) is understood than expressed. The Evils Imprecated are not expresly mentioned; yet thus much this form of Speech im∣plyeth, Let God bring what evils he pleaseth upon me, (be it Plague, Famine, Sword, &c.) If I do otherwise than I say, or if I pretend one thing, and intend another. [If any thing but Death do part thee and me. Hence,

Observ. 4. Death is the final dissolution of all Bonds of Duty, whether Natural, Civil, or Religious. The Wife is no longer bound to her Husband, Rom. 7.1, 2, 3, 4. Chil∣dren to Parents, Subjects to Princes, and People to Pastors.

Ver. 18. [When she saw that she was stedfastly minded] Hebr. Ki mith a mesteth hi.] She strengthened her self. Hence,

Observ. 1. Outward Temptations and Solicitations to back sliding, are most effectually re∣sisted by inward, firm and stedfast resolutions. So Ruth here finds her loose Heart.

First, With a purpose and a promise of persevering, and being none of Solomons Fools, That dares to trust her own Heart, Prov. 28.26. she lays another bond upon that slippery thing, (the heart) Jer. 17.9. more deceitful than all things; to wit, the Oath of God, and this also she binds with a curse saying [Let the Lord double and treble all evils upon me, let him make me an execration and an example to all; if I turn my back from thee and from thy God] by all these bonds she bound her loose Heart fast to the ways of God; and so she stoutly endured the shock of Temptation which Orpah did not. Thus were we but [〈 in non-Latin alphabet 〉] solidly, stiff and stedfast in the Faith, 1 Pet. 5.9. as Ruth was, we might resist all Temptations to sin, either from the Devil from without, or from our own Hearts from within: We should not give place, Eph. 4.27. no not for an hour, Gal. 2.5. to our own angry and Vindictive Spirits, for then we let in the Devil into our Hearts: But if we resist those fleshly Lusts (which are stirred up by the Devil, and which War against our Souls, 1 Pet. 2.11.) then they are (though materially they be sin,) yet not so formally▪ in as much as we do not allow them but abhor them, and abhor our selves for them; and not only so, but the Tempter will (as Naomi here) leave off speaking by way of Temptation to us.

[Then she left off speaking to her.] Hence.

Observ. 2. Tempters to evil will in due time be dastdardly and yield unto those that do not yield unto them, but are resolved stedfastly to cleave unto that which is good. Thus Naomi yields to Ruth when she saw that Ruth would not yield to her; and thus we shall find, that could we but resist the Devil (that grand Tempter to backsliding) stifly strongly and stedfastly, he would flee from us; we should find him but a Coward, who is like the Crocodile, if you follow him he fleeth from you; if ye flee from him, then he followeth you: the Reason of the Devils Cowardliness is this, that Old Serpent having his Head bruised and crushed, (by the Promise of the Messiah, Gen. 3.15.) cannot now so easily thrust in his mortal sting, unless we do dally with him, and so lay our Breasts open to him.

N. B. But the Devil hath no Defensive Armour to defend himself, though he hath Offensive to offend us therewith.

If the grand Tempter be thus cowardly, 1 Pet. 4.7. then much more his Un∣derlings and Vassals; if the principal Agent be so, much more his tempting Tools or inferiour instruments. The Slave or Servant is not greater than his Master in Courage, &c.

[She left speaking, &c.] now resting satisfied with Ruths resolution: Hence,

Observ. 3. 'Tis breach of Charity to suspect the integrity of such as give those evidences thereof wherewith the Judgment of Charity should be satisfied. Thus Naomi (who was a Godly, Wise Matron) doth testifie (by her speaking no more about turning back to Moab) that she was now assured of her Daughters Honesty and Constancy, and that she was now stedfastly resolved to be of the true Brood of Travellers, Psal. 24.6. to∣wards the Land of Promise; her silence gave consent hereunto.

Ver. 19. [So they two went untill they came to Bethlehem.] Hence,

Observ. 1. Such is the Faithfulness of our Heavenly Father to all his Children, that he never fails nor forsakes them; but when one comfort faileth them, he findeth out another for them. Thus Naomi having lost her Elimelech (an Israelitish Husband,) hath a Moabitish Page  183Daughter (Ruth) given to her, that clave as close to her as her Husband; and re∣solves to be her Faithful Companion in all her sorrows and sufferings. The loss of one Relation is made up out of Gods fulness by raising up another. Thus when Abraham lost his beloved Wife Sarah, Gen. 23.19. then God made up his loss by giving him a blessed Daughter (Rebeccah) in her room, who was brought (by an eminent Provi∣dence) expresly into Sarahs Tent, Gen. 24.67. to fill up the place of the dead there with a living comfort. Thus also God (himself) stood by Paul, when all men had forsaken him, 2 Tim. 4.16, 17. [No man stood with him:] He might say as Socrates once said [〈 in non-Latin alphabet 〉] Friends, I have no friend stands with me, yet the Lord (his best Friend) stood with Paul, who is better than a thousand fail-friends, or as Plato calls them, [〈 in non-Latin alphabet 〉] changeable Creatures; God is never so sweet and and so seasonable to his Saints as in the day of their deepest distress; this made David encourage himself in the Lord his God when he was greatly distressed, 1 Sam. 30.6. well knowing that his God loves to help his People (which trust in him) when forsaken of all Creature Comforts, when there is a Death upon all their Helps, and a Damp upon all their Hopes. Oh that in all our straits we could run to this Cordial, and turn into this Counting-House, (as David did) and find our selves well underlaid (as we say) with Comforts; to wit, in the Power, Promises, and Providences of God who is in Covenant with us, and undoubtedly will remember us in all our trou∣bles (as he did David, Psal. 132.1.) if we remember him in them as David did.

[So they two went.] Hence,

Observ. 2. There be but few Friends that are true Friends. Here be but two toge∣ther. Orpah forsakes Naomi, but Ruth (only) cleaves to her [Amicitia sit inter binos, qui sunt veri, & inter bonos, qui sunt pauci; that is, let Friendship be betwixt two that be true, and betwixt those that are good, which are but▪ few. 'Twas said in Richard the Thirds time, (by the Duke of Buckingham to Bishop Morton) fast and faithful Friends, are all (for the most part) gone in Pilgrimage, and their return is uncertain. Fast Friends be few, such a Friend as Jonathan was to David, who loved him at his own Soul, 1 Sam. 18.2. And his Soul was knit to Davids Soul: [Corporibus Geminis Spiritus unus erat:] There was but one Soul for two Bodies. [Ni mihi sis ut ego, non eris alter ego:] A true Friend is called another I, a second self, which can be but few; and frater quasi ferè alter, almost ones self. Thus Ruth (And she only) clave to Naomi, &c.

[Went to Bethlehem,] that House of Bread, as the word signifies. Hence,

Observ. 3. Such are fast and faithful Friends (indeed) that accompany each other to the Worship of God; to Bethlehem here, the place of Christs birth, who is called the Bread of Life. Many there be that do accompany each other to Beth-aven, or House of wick∣edness, to Play-Houses, and places of Revelling, &c. This is rather a betray∣ing than a befriending one another. Such a Friend was that Adullamite to Judah, Gen. 38.30. who was rather his Broker, his Pimp and Pander, a Coal-carrier (as one calls him,) good for nothing but to scoure an hot Oven withal. Such another Friend (as this Hirah to Judah) was Jonadab to Amnon, 2 Sam. 13.3. [But Amnon had a Friend,] a Friend and no Friend: A Carnal Friend is but a Spiritual Enemy, who advised the Ruin of his Soul for the recovery of his Body: Which was [perdere sub∣stantiam propter accidentia] to destroy an Immortal Soul for a momentary Sin. The Heathen Philosopher was a better Friend, who said to one, Amicus sum tibi, sed us{que} ad Aras,] I am your Friend, but no further than is Lawful. The truest Friendship is to save and deliver a Friend from the greatest Evil (which is Sin) but to tempt any to it, and to tollerate them in it, is not the part of a true Friend, but of a real Enemy: [Hate not thy Brother, tell him of his Sin, and suffer it not to lie upon him,] Lev. 19.17. To bring one to sin is rather an Act of Grudge than of Respect and Love; as Abimelech saith to Abraham, [Wherein have I offended thee, Gen. 20 9. Thus to expose me to Sin against God? Then woe to those wretched Adullamites, and wicke dly pt ty Jonadabs of our day (the fittest tools for the Devil to work withal) that prom p men (even great men) to sin, and are Brokers for them, that instead of going u• with them to Bethel the House of God (which good People did with Holy David, and wherein he rejoiced, Psal. 42.4.) and to Bethelehem, the House of Bread, as Ruth did here with Naomi; but they go along with them to Beth-aven, to the House of wickedness. They make the King glad with their wickedness, Hos. 7.3. Parasites pro∣pound to Kings [Suavia potius quam sana consilia] pleasing but pestilent counsel; as Doeg did to Saul, and Balaam to Balack, who laid a stumbling block before Israel, Rev. Page  1842.14. to wit, Fair Faces to tempt them to Corporal and Spiritual Fornication; that God might see sin flagrant in Jacob and so fall foul on them with his Plagues.

[All the City was moved about them] Vattehem Kol-Hagnir Gnalehen, there was not on∣ly a commotion among the Citizens about her; but also a strange kind of tumultua∣tion, (as the Hebrew signifies.) Hence,

Observ. 4. 'Tis matter of astonishing Admiration to hear of, and be Eye-Witnesses of the great Afflictions that do befall some persons, both great and good. 'Tis very probale that Naomi had been of the Qualities of great persons in that City, (before she moved into Moab,) and of good Account among them, otherwise there had been no Commoti∣on, nor any Tumultuous Noise at her return. She undoubtedly went from Bethlehem in a very good Equipage and Estate, and that accompanied with her Honoured Husband and her two Hopeful Sons; she was now returned in a desolate and disconsolate condi∣tion without either Husband or Son, having only a young, poor, distressed Moabitess Widow hanging upon her. This caused both Admiration and Astonishment in this City; which made them to say, [Is this Naomi?] The Citizens flocked about her, and gazed upon her, and cried out, alas What a change is here! Hence,

Observ. 5. God works wonderful changes in Persons, Families, Cities, Countries and King∣doms. 'Tis wonderful to consider what changes befal persons both good and bad: How did Lucifer (that proud Assyrian Monarch) fall from Heaven, even to admiration, Isa. 14.12. 'Tis the wonderful work of God, To look on every one that is proud, and bring him low, Job. 40.12. God hath a look of Love whereby he Converts his chosen ones, Luke 22.61. And he hath a look of Wrath, whereby he confounds his Enemies, Exod. 14.24. He looks (oculo minaci) with a Flaming Eye, (as Paul did upon Elymas the Sorcerer, Act. 13.9. as if he would look through him) with the Highest offence and utmost indignation [〈 in non-Latin alphabet 〉] God hath a Revengeful Eye, as he had upon the Babel-builders, on Pharaoh, Senacherib, Nebuchadnezzar, Herod, &c. and upon every one that is lofty, that God alone may be exalted, Isa. 2.11, 12, 17, and 5.15. as on Hammon, &c.

And God works such wonderful Changes upon the Persons of the Godly, as well as of the Wicked; as upon Job, who was one Day the Wealthiest Man in the East, and another day he becomes poor, even to a Proverb (as poor as Job) he that hereto∣fore never spake to his Subjects, but from his Throne, was after seated upon the Dunghill, Job 29.7, 8. with 2.8. and those hands accustomed to weild the Scepter, were now employed to wipe off the putrified Matter that ran from his Sores; so that his three Friends when they came to see him, knew him not, Job 2.12. They had never seen him before but in a splendid Condition, and now when they saw him in this sad pickle, they were amazed and amused, saying, just as it is here, [Is this Job? Is this Naomi?] None should place Confidence in their present Prosperity: As Job did, so all Men ought always to fear they may out-live their own prosperous Conditions, Job 3.25. considering that all things (here below) are both moveable and mutable. Such wonderful changes God works upon Cities and Kingdoms; as Lam. 2.15. [Is this the City?] Once the most Famous City of all the Cities in the East: Jerusalem was cal∣led God's Palace upon Earth, yet in few days became as a Solitary Widow sitting on the ground in a mourning posture, Lam. 1.1, 2, &c. [The Princess among the Provinces became Tributary,] Oh! Quantum haec Niobe, Niobe, mutatur ab illâ? As here, Quan∣tum haec Naomi, Naomi, mutatur ab illâ: And so it might have been said of London, when it lay in its own Ashes; [Is this the City?] the Lady of Cities, how is she deflour∣ed of all her Splendour and Glory! Hath the Lord said, as Zech. 10.6. [She shall be, as if I had not cast her off?] raising it up in greater Beauty and Magnificency than afore. Oh London, London, how oughtest thou to abound (so much the more) in Humility, Holiness, and most raised Thankfulness to God, who hath so raised thee out of thy Ruines, into this grandeur and goodliness! If this thy goodliness conduce not to thy godliness, how may worse Judgments come? If God Hiss for the Fly of Egypt, and for the Bee of Babylon, Isa. 7.18. thou mayest be destroyed as Athens and Sparta; yea, as Jezabel (nothing but stumps left) so that they shall not say, [This is Jezabel,] 2 Kings 9.37.

V. 20. [And she said unto them,] after an humble manner. And hence

Observ. 1. 'Tis a blessed frame when the Mind and the Means do meet even together, as Naomi's did here, she had learnt to be abased, as well as exalted, Phil. 4.11, 12. she here puts her Mouth in the Dust, when she heard her old Neighbours say, Surely this cannot be the same Woman in this present Poverty, whom we have seen so flourishing in such past Page  185pompous Prosperity: Hearing such discourse, she answers again in a very lowly Language▪ altogether agreeable to the present Providences of God upon her, God had afflicted her, and she would carry her Sails according to those Divine Dispensations: How many are hum∣bled outwardly, who are not humble inwardly, who are low in their Means, but are not lowly in their Minds: No Beggar so bad as the proud Beggar; all such as are affli∣cted, and are not better'd by their Affliction, and not brought to God's Foot (as the Righteous Man of the East was, Isa. 41.2.) thereby they lose the fruit of their Affli∣ction, and this is a great loss to lose an Affliction.

[Call me not Naomi, but call me Marah,] that is, call me not pleasant, or delectable; [non Amaenam, sed Amaram,] but bitter, for the Lord hath dealt very bitterly with me. Hence,

Observ. 2. The Almighty can soon and suddenly alter the Condition of his Creatures, ei∣ther for the worse, or for the better. He can change Naomi into Marah, and Marah into Naomi again, and all this in a moment: The very Heathen Philosophers and Poets, had some hold of this Notion, that it was God's Work in Heaven, to abase those that exalt themselves, and to exalt those that abase themselves upon Earth. This both Aesop and Hesiod speaks off: Those whom God finds priding themselves in their being Naomi's, or pleasant and delectable ones, those God pulls down, and makes Ma∣rah's of them, by bringing them into a bitter condition; and such as do humbly feel themselves to be Marah, or bitter, those he makes Naomi's, beautiful and pleasant ones. N. B. This is God's Method, first God calls no Man Benjamin, that hath not been Benonies in their own hearts, and in their Humility, and he salutes them not Naomi's in the sweet Comforts of his Spirit, until they have been soaked in the bitterness of their own Spirits, in that Marah of true Compunction and Contrition: Here Naomi be∣moans her self, not in a way of Murmuring against God, in despair and despondency, but in an humble sense and submission under the heavy hand of God's Di•pleasure upon her for her sin. She saith,

V. 21. [I went out full, but the Lord hath brought me home again empty. Hence.]

Observ. 1. Such as think of Gain out of God's way▪ comes to loss at last: They that go out of God's Precincts, goes also out of God's Protection, and are oft brought home by Weeping-Cross, as Naomi here, she went out full from Canaan, the Land of Promise, and a Land of Providence too (The Eyes of the Lord was upon it for good, from the begin∣ning of the Year, to the end thereof, Deut. 11.11, 12.) into the Idolatrous Land of Moab, which was under no such Promise nor Providence; and she went from Canaan not for want, but for fear of want by the Famine then upon it: This she recognizes (not with∣out some remorse) as done out of distrust. God's Command is, [Dwell in the Land, and verily thou shalt be fed, Psal. 37.3. that is, be content with thy Lot, and abide in thy station, and serve God's Providence in thy particular Calling; this will bring the Bles∣sing of Food and Raiment for Necessity, though not for Superfluity; and 'tis God's Voice also, [Wait on the Lord and keep his way.] ver. 34. for such as go out of God's way, may say with Jacob, [I shall bring a Curse upon me, and n•t a Blessing,] Gen. 27.12. Thus did Naomi here; thus Lot lost his All, by his Carnal Choice of his well-water'd Countreys, Gen. 13.10. with 14.12. Lot lost his Liberty as well as his Goods, for af∣fecting the first choice, which by good Manners he should have given to his Uncle, and whereof he had soon enough: This was the Issue, God crossed Lot in that he had un∣mannerly chosen, and God blessed Abraham in that which was unavoidably left him: Thus Jehosaphat had (well nigh) lost his Life, for loving those that hated God, 2 Chron. 18.31. with 19.2. then Jehosaphat saw to his Sorrow, the great Inconvenience of be∣ing out of God's way in bad Company: green Wood, if bound up with the dry, doth easily take fire, and is burnt together in a common Calamity: However he quite lost his Ships, and his Golden Design, by such a step out of God's way, into such an un∣warrantable Confederacy, likely by a Tempest, which Solomon's met not with, 1 Kin. 9.2, 8. and 22.44, 48, 49. Thus also Josiah lost his Life by his rashly going out of God's way, without advising with the Prophet Jeremy, or Zephany, or Ur•jah, all then living, 2 Chron. 35.22, 23, 24. repenting (no doubt) of his Rashness.

V. 21. [The Lord hath testified against me.] Hence,

Observ. 2. 'Tis some allay to our Affliction, not to look upon it as a fortuitous thing, but to eye God as the Author of it. The Lord (saith she) hath come in as a Witness against me, declaring (by his Hand upon me) both my own sin, and his Displeasure for my sin (in chusing Moab before Canaan:) She kisses the Rod, and the Hand that smites her, reading Divine Faithfulness in her Heavenly Father, as Psal. 119.75. and saying the Page  186Cup that this my Father gives me to drink, shall I not drink it? John 18.11. Oh what an allay it was to David, when able to say, The Lord hath bid Shimei Curse me! 2 Sam. 16.10, 11. David could not say at another time, The Lord hath bid Nabal be churlish to me,] the want of which made him run Riot into a rash Vow, 1 Sam. 25.22. in his Resolu∣tion for Revenge; he carries more calmly to that dead Dog (Shimei so call'd) ver. 9. saying, The Lord hath let loose this dead Dog upon me. This eying God (in our los∣ses and crosses) as the principal Agent, whatever be the Instrument, is a Soveraign help to true Patience.

Ver. 22. [In the beginning of Barley-Harvest,] and in the beginning of the Passover, saith the Chaldee Paraphrast. Hence

Observe, 'Tis matter of great Admiration to consider what marvelous and happy hits of Di∣vine Providence doth attend God's Children in their Afflictions. Oh what a wonderful hit of Providence this was for Naoms's Soul, as well as for her Body! She meets with an Harvest time for both: She had long been deprived of the Passover in Moab, and now she meets with it (at the first) in Canaan, Bread for her Soul, as well as for her Body: Thus 'twas a marvelous hit of Providence, that Noah's Ark should rest at last, (after all its Tossings) upon the Mountains of Arrarat, Gen. 8.4. which were the highest sort of those Hills, over which the Flood prevailed, Gen. 7.19. had not the Ark hit upon this high Hill, but upon some low Valley at the decrease of the Deluge, Noah's Confinement had been much longer than it was, 'twas the Lord (who was its Pilot) steer'd it to this Hill: And what an happy hit of Providence was that, when Saul and his Men had compassed David and his Men round about. [But there came a Messenger, &c.] 1 Sam. 23.26, 27. David's Extremity was his God's Opportunity, he sent from Heaven to save him, Psal. 57.3. There was [Deus ex Machinâ] God coming to the relief of his Servant (as it were) out of an Engine: God was [seen in the Mount] even in the very nick of time and place, Gen. 22.14 [Jehovah Jireh.]

N. B. To the Lord belong all Issues from Death, Psal▪ 68.20. and he both doth see and will be seen in his marvelous hits of Providence (which is secret and unseen) to the Succour of his Servants in their greatest Necessities where Humane Help fails, then and there Divine help cometh in: Hence David call'd that place [Selang Hammah lekoth,] a Rock of Division, or Diremption, because then and there God divided be∣twixt the Bloody Tyrant and his Prey, Saul's Forces were forced to forego David, when they had hemm'd him in on every side; and such an happy hit of Providence, was that in 2 Kings 19.9. [And when he heard say, &c.] How did this Rumour (of the King of Aethiopia's coming out to fight against Senacherib) fall upon him like a migh∣ty blast that drove all his formidable Army (like an heap of Chaff or Dust) quite away? The Aethiopians used to raise huge Hosts, 2 Chron. 14.9. and therefore the News thereof must needs startle him, and call him off from the Cities of Judah. The like happy bit of Providence fell out in Luther's time, when Charles V. was call'd off from Persecuting the Protestants, by the Turks (who use to raise great Armies also) break∣ing into Hungary. And thus God makes those Dogs, the Turks, to lick the Sores of his poor Lazarus's: This in our day may be an happy hit also, to deliver Persecuted Ones.