A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

A Commentary, or Exposition on the BOOK of RUTH.

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.

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 〉〈 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

Names; 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 〉〈 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,

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:

[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 〉〈 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

yet 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,

rather 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

a 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,

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 〉〈 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

Rebellion 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

loth 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,

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

• Soul: 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,

I 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

her 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

even, 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,

or 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 〉〈 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

them;) 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,

with 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

upon 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 〉〈 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

towards 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

neither 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

served, 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 〉〈 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:

'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 〉〈 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

Daughter (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 〉〈 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 〉〈 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.

2.14. 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 〉〈 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

pompous 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

Cup 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.

CHAP. II.

Verse 1. AND Naomi had a Kinsman of her Husband's.] Hence,

Observ. 1. God never wants his Instruments of Succour unto those that trust in his Mercy. Some Relation (either Natural, or Spiritual) God will raise up to re∣lieve his in their deepest Extremity: Here God raises up a Kinsman to relieve distressed Ruth and Naomi: David saith it, as his own experience (which possibly may not be every Man's Experience, as it was David's,) That he never saw the Righteous forsaken, nor his Seed begging Bread, Psal. 37.25. God still upholds them with his Hand, v. 24. he re∣serves his hand for a dead lift, when he hath exercised their Faith with divers Tryals and Tentations, Prov. 24.16 2 Cor. 4 9. and rather than fail his Prophet in Prison (his Jeremy in the Dungeon) when none of Israel dare befriend him, God stirs up the Spirit of an Aethiopian to draw him up out of the Dungeon, Jer. 38.12.

N. B. Ebedmelech, Hebr. signifies, [The Servant of the King,] yet was he not more the King's Servant than he was Gods and his Prophets, who being but a Proselyte and a Stran∣ger, yet was he more merciful to God's Servant than all of the Jewish Nation, who yet gloried of their Priviledges above all other Nations, Rom. 2.26, 27. He was a Jew inwardly in his saying, [Those Men have done very evil, and he is like to die for hunger in the Dungeon,] ver. 9. 'Twas a sweet Providence of God so to encline the Heart of that Effeminate, Impious and Inconstant King to hearken to the Motion, and to give or∣der for the Prophet's Deliverance from so desperate and deadly a danger; yea, and the Work and Labour of Love in this Aethiopian's saving the Lord's Servant, (and that with so much tenderness of not hurting Jeremy in his drawing up) is not only record∣ed in Scripture (for his Eternal Commendation, and for others Imitation to act vigo∣rously in a good cause, and for God, though they be alone, and have to Encounter with divers Difficulties) but 'tis also richly Rewarded by the Lord himself, Jerem. 39.16, 17, 18. There he had the Prophet's Reward, [For saving my Prophet's Life, thou shalt have thine own Life saved.] Oh what a stay of Mind would it be to us, if God did say thus to us (in a common Calamity) personally and particularly, as he saith to this Aethiopian: Yet little less doth God say to us in Zeph. 2.3. [It may be ye shall be hid in the Day of the Lord's Anger,] that precious Promise (with its peradventure) we must appropriate it by our Faith: 'Tis true indeed, good Men may be compelled to crave their Bread, as David (himself) did and Elijah the Prophet, yet God stirs up Abime∣lech the High Priest to relieve the former, and the Widow of Sarephtah the latter, but they are never Vagrants or Vagabonds, to beg their relief from the Ungodly.

[A Mighty Man of Wealth,] Gibber Chail, Hebr. Potens opum. Hence,

Observ. 2. Some Rich Men may yet be Religious Men; though indeed they be rare Birds, yet Riches and Religion are not [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] inconsistent things; Abraham himself is for an Example; who is said to be exceeding heavy with Gold and Silver, as the Hebr. Reading is, or as our Translation is, he was very Rich, Gen. 13.2. yet was he the Righteous Man of the East, Isa. 41.2. and the Father of the Faithful, Rom. 4.11. Therefore though it be hard for Rich Men (as Christ saith) to hit of Heaven, yet are not all Rich Men rejected of God for their Riches: There is room for both Rich and Poor in Heaven; poor Lazarus lies in the Bosome of rich Abraham, Luke 16.22. Riches neither further nor hinder in themselves, but as they are used, and as they are trusted in and over-loved, Matth. 19.23, 24, 25. Boaz was a Rich Man, and yet Religious, as appears in the whole Story of his Life: Wealth if well used, is an Encouragement to Duty, and an Instrument of much good; all the danger lies in loving it too well, and trusting in it too much, making Gold our Confidence, Job 31.24. 1 Tim. 6.17. Mark 10.24. 'Tis hard for them that trust in Riches, to enter into the Kingdom of God: And this many Rich Men do, thinking themselves both better and safer for them: Pride breeds in Wealth, as the Worm doth in the Apple: Heaven is a stately Palace, with a narrow Portal, and there is no entring in without stripping and straining, till this Camel's-Bunch (this burden of thick Clay) be done off, no one can get through this strait Gate: Have them a Man may, yea, and use them too, but when a Man pas∣ses over his Heart to them, then they become a Mischief: Boaz here was none of them, &c.

[Whose Name was Boaz;] that is (in the Hebrew, strength, or fortitude: He was strong in the Lord, and in the power of his Might. Hence

Observ. 3. 'Tis a brave attainment to be Rich in this World, and to be Rich in Good Works too. So Boaz was. The Rich Man's Wealth, is his strong City, saith Solomon, Prov. 18.11. Boaz did not make Gold (but God) his Confidence; he did not fall down to Worship that Golden Idol, but was Rich in Faith, Jam. 2.5. and Rich to God, Luke 12.21. Boaz (which signifies strength) made the Joy of the Lord his Strength, Neh. 8.10. not his Riches (though strong and mighty in them too) well knowing that Man's Life consists not in them, Luke 12 15. he can neither live upon them, nor leng∣then his Life by them; a Man, like a Ship, may have enough to sink him, but not enough to satisfie him.

V. 2. [Ruth said to Naomi, Let me go now into the Field to glean.] Hence,

Observ. 1. God oft raises high Buildings upon weak Foundations. Great things oft come from small Beginnings; God put small thoughts into Ruth's Heart of gleaning in the Field: And hence God order'd her great preferment to be the Great-Grandmother of God-Man, the Saviour of the World: Small thoughts in the Mind of Ahasuerus, Esth. 6.1. and of our Henry VIII. brought forth mighty things.

[Let me now go into the Field.] Hebr. Elekah na has hadah. Si 'Jubes, ut permitte me hoc facere. Hence,

Observ. 1. All Daughters ought to be Dutiful Daughters unto those Mothers whom God hath set over them, they should ask their Counsel, and obey their Commands, as Ruth did here her Mother in Law Naomi: The words of a Mother should be as a Law to both Sons and Daughters, Prov. 1.8. as well as their Fathers Instructions; and 'tis very remarkable, that in one place of Scripture, to wit, Levit. 19.3. God gives the Right hand to the Mother, before the Father, [Fear every Man his Mother and his Father,] because their Birth is more costly to their Mother (who always brings them forth with sorrow, as Jabez's Mother did him, and therefore call'd him Jabez, a sorrowful Son, 1 Chron. 4.9.) Then it ever is to their Father, and because their Mothers are generally more neglect∣ed, than their Fathers, as Rebecca by profane Esau in his saying, [The Days of my Mourn∣ing for my Father are at hand, and then will I slay my Brother Jacob,] which imports, he stood but in little awe of his good Mother, in his not regarding her at all; yea, and Children, by being so familiar with their Mothers, do mostly contemn them: If Ruth here could be so dutiful a Daughter to Naomi, who was but her Mother in Law, how much to be condemned are all those Children that are Undutiful to their own Mothers which bare them with Sorrow!

[Let me go now.] Here's not a word of Ruth's murmuring against the God of Israel, in the midst of her Worldly Wants. Hence

Observ. 2. That Poverty should not make any Person have low Thoughts of Piety: Ruth doth not grudge at God for keeping his Servants no better, as Argoland (King of Sara∣gossa) did against the God of the Christians, (when he saw the many poor People that ex∣pected Alms from the Table of Charles the Great) neither had she the less esteem of true Piety, because of her own Worldly Poverty, but she had learnt to be in want, Phil 4.11. The Lord had made her willing to want what her wise Heavenly Father would have her to want; she saw better things in God's Will, than in her own, [Ʋn∣der God's Wings she was resolved to trust,] v. 12. who (she well knew) would turn her Water of Affliction into the Wine of Consolation, when he pleased.

[Into the Field to Glean,] 'Twas an honest way to relieve her wants. Hence

Observ. 3. All Honest Endeavours ought to be used for supplying of Wants, but not by any wicked ways whatsoever: Ruth here resolves not to return to Moab under her present Wants, as ••srael did under their Wilderness Wants to return to Egypt; neither doth she think of such wicked Ways of stealing, to satisfie her Hunger, or of setting her self to Sale in a common Stew for her Livelihood, as too many Wanton Young Wo∣men do in our Day, prostituting their Souls, and Consciences, as well as their Bodies to the Devil's Devotion, and so fitting themselves two-fold more to become the Fire∣brands of Hell: Neither yet doth Ruth resolve to take up the Begging Trade, as too many Lusty Vagrants and Vagabonds do in our time, but she rather resolves (accord∣ing to the Apostle's Advice) to labour with her Hands, [Dum Vires Annique sinunt] while she had Blood in her Veins, and Marrow in her Bones, that she might thereby administer to her own Wants, and to the Wants of her dear and much honoured Mo∣ther, Eph. 4.28. Poverty oft prompts Persons to Indirect and Unlawful Practices, Prov. 30.9. and 6.30. yet an Honest Heart will rather Starve than Steal, and rather die than do wickedly; as Ruth here, she durst not turn Stones into Bread, at Satan's bidding, and rather falls to labour with her Hands, in this painful, (yet Honest) Employment of Gleaning, and so depend upon the good Providence of God therein.

[After him, in whose sight I shall find Grace.] Ruth would not Lease, without leave and good liking. Hence

Observ. 4. That even Lawful Liberty ought not to be used without Modesty and Humility in asking leave: A good Heart enquireth after those three things. 1. An Liceat? 2. An Deceat? 3. An Expediat? Is it Lawful, Decent, and Expedient? The Law of God made Gleaning Lawful to the Poor and Stranger, Levit. 19.9. and 23.22. and Deut. 24.19 20. Ruth had both those Qualifications, yet will she not make use of this benefit allowed her by the Law, without the leave and liking of the Owner, ver. 7. not as some bold Houswives and Thieves do in our Day, that say, when God's Barn-door is ope, in Harvest-time) or any door, they may fetch Wheat where they can, &c. Oh how God regarded and rewarded Ruth's Modesty and Humility, and will do so others also! Hence

Observ. 5. Such as find Grace and Favour in the Sight of God, shall undoubtedly find no less in the sight of Man: God will speak in the hearts of Men, for all such as wait on him in the way of his Providence, labouring with their hands, Jerem. 15.11. Prov. 16.7, &c.

[Go my Daughter.] Hence

Observ. 6. A meek Spirit gives forth mild Speeches. Some Persons have quick and hot Spirits, yea, even good Persons, as those two Brethren, the Sons of Thunder, alas, how soon was their Choler up! Luke 9.55. Naomi had undoubtedly that meek and quiet Spirit, which is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] of great price in the sight of God, 1 Pet. 3.3, 4. 'Tis of great value with God, because 'tis most like himself, and his own Spirit that descend∣ed in the shape of a Dove: 'Tis of such great reckoning with God, that he promises Earth to the Meek as he doth Heaven to the Violent, Matth. 5.5. and 11.12. Heaven is had by the Violent, Earth is Inherited by the Meek; one would think that Meek Men are most like to be Sworn out of their Patrimonies, as honest Naboth was, but the less that Meek Moses was moved at Miriam's Murmurings, so much the more did God strike in for him, Numb. 12.1. &c. That Naomi should be thus meek in her Misery was much, for Misery is a morose thing of it self, and unhinges the Spirit; yet Sanctified Affliction contributes much to meeken even a Cholerick Mind. David, till he had mourned for his sin, was mightily severe against the Ammonites, 2 Sam. 12.31. Yet after this how meek was he to Shimei, &c! Meekness is the fruit of Mourning, Matth. 5.4.5. The Hebr. words that signifie to be Meek, and to be in Misery, grow both upon the same Root, to wit, Gnani and Gnana, which are of so great Affinity, that sometimes the Septuagint renders the one for the other, as Psal. 36 11, &c. Oh how happy might ma∣ny Families be with more Meekness in them! How many are Troublers of their own Houses? Prov. 15.27. Thou stout, and I stout, as saith the Proverb, and hard with hard never makes good Wall; a soft Answer turns away Wrath, Prov. 15.1. Soft Rains doth best allay the most boisterous Winds, and a Flint is most easily broken upon a Pillow. 'Tis easier to stir strife than to stint it: God knows, there be many such Trouble-Hou∣ses, Troublers of their own Flesh, Prov. 11.17. and Troublers of their own Houses, ver. 29. they and their Houses never live at Hearts ease and content, but rather all in Passion and Contention, all in haste and in an hurry, as no doubt were in the Houses of Worldly Laban and Nabal, which two Names are one, if turn'd back in reading.

V. 3. [And her Hap was,] Vaiiker Mikreah, Hebr. [Her hap happened,] 'Twas hap or chance in respect of Ruth, but it was the Work of Providence in respect of God▪ Hence

Observ. 1. Those very things that are casual and contingent as to us, are yet necessary and unavoidable as to God: Ruth did not purposely intend to glean in Boaz's Field, as being altogether ignorant what Field did belong to him, but she went out with a Resolution to glean in any Man's Field, that would give her leave to glean there.

[In whose sight (soever) I shall find favour.] Yet was it ordered by the secret work∣ing of Divine Providence, that she lights upon Boaz's Field, rather than upon any other Mans, and this was done to make way for her Marriage to the Master of this Field: Thus we read, Luke 10.31. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] by chance there came by a Priest, &c. That chance was no other than God's Providence, which over-rules all Matters, even those that are merely casual and contingent to us: The Greek work [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is relat∣ed to [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which signifies the Lord; and so the word may be read, [It was thus ordered by the Lord:] 'Tis God's Providence that orders all things: Man's way is not in himself, Jerem. 10.23. and 'tis said, Pharaoh will go, &c. Exod. 7.15. 'Tis God's Pro∣vidence (not the Goddess Fortune) that orders all, even those things that fall out to us, [Ex improviso & praeter prepositum,] unexpectedly and beyond our purpose: The same hand of Providence that caused Saul's Javelin to miss David's Body, 1 Sam. 18.11. and other times; did also cause David's Sling-stone to hit Goliah's Forehead, 1 Sam. 17.49. as also the Syrian Arrow (which was drawn in a Bow at a venture) to hit be∣twixt the very Joints of Ahab's Harness, 1 Kings 22.34. The same Act which is ca∣sual and contingent to Men, is yet necessary unto God: 'Tis remarkable, when Nebu∣chadnezzar came into Syria, to a place where two ways met, he used his Heathenish Di∣vination to know which way he should take, whether against the Ammonites, or against the Jews, both which had Revolted from him: God over-ruled the Matter so, that he came against Jerusalem, not against Rabbah; this was above Man, and from God, Ezek. 21.21. &c. How God may order the French King against us we know not, Oh pray that God may not Hiss for them, Isa. 7.18.

[And she came and Gleaned.] 'Twas a Mean (yet an Honest Employ; yet this hum∣ble Soul buckles to it, though undoubtedly she had never been brought up with it, her Mother Naomi (who went out full, ch. 1.21. and so had Means sufficient to maintain her self and Family in a strange Countrey) had not used Ruth to any such low Offices, yet not she humbly owns it, and acts in it, and the Lord turn'd it to her great Ad∣vancement. Hence

Observ. 2. Even Mean Employments humbly and honestly stoop'd unto, do by the good Pro∣vidence of God, prove notable steps to very high Preferments: God resists the proud (whose Minds are above their Means) but he giveth Grace to the Humble, Jam. 4 6. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] God sets himself in Battle Aray against all such, (as the Greek word signifies) above all other sorts of Sinners; the Proud are principal Invaders in their [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or becom∣ing Gods to themselves, as Satan early insinuated, Gen. 3.5.) of the Divine Preroga∣tive, and are the chief Invaders, or Plunderers of God's best Flowers of his Crown and Dignity: Therefore we must pray to be preserved from that perilous Pinacle of Pride and Presumption: God defieth such as Deifieth themselves; he beholdeth the proud afar off, Psal. 138.6. he cannot abide the sight of them; but such as humble themselves under the Mighty Hand of God, (as Ruth did here) God will exalt them in due time, 1 Pet. 5.6. The lower the Ebbe is, the higher will the Tide be; the lower that the Foun∣dation is laid, the higher will the Superstructure and Roof be over-lay'd: A diligent person never liveth long in a low place, Prov. 22.29. He shall stand before Kings, &c. But suppose such a Soul live low all his Life, yet if his diligence proceed out of Con∣science, he shall stand before the King of Kings (which is far better) at his Death, there (Angel-like) to behold the Face of God for ever: When Saul was little in his own sight (to seek the lost Asses) 1 Sam. 15.17. God prefer'd him to a Kingdom; and David from the Sheep-fold, was brought to the Throne: Thus the Lord looked upon the low Estate of his Hand-maid Mary, Luke 1.48. upon Ruth here, and so he will do upon others also.

V. 4. [And behold Boaz came from Bethlehem.] The Adverb [behold] is a Note of Attention, calling up our Minds to observe carefully this special passage of Providence. Hence.

Observ. 1. The Works of God's Providence, are very Wonderful Works: There is a [be∣hold] put upon this passage. Oh the wonderful Concurrence of these Occurrences! Here Ruth is ordered by Providence into Boaz's Field, and Boaz is ordered by the same Pro∣vidence to meet Ruth in his Field, and all this in tendency to accomplish a great design of their two Matching and Marrying together, Infinitely above both their Thoughts: It would plainly Astonish us to observe diligently the strange Occurrencies and Concur∣rencies of Divine Providence, and 'tis our great loss to live so little in the Observation of every passage and Footstep thereof; those Footsteps would drop much fatness to us, Psal. 65.11. Oh what a sweet Providence was in that passage, that Esau should come in, as soon as Isaac had done, and Jacob was gone, and no sooner! Gen. 27.30. What a sweet Providence brought Joseph out of his Prison? God sends a Dream into Pha∣raoh's Heart, which none could Interpret, &c. What a sweet Providence was that which brought Pharaoh's Daughter to the Water-side to do that which she little did dream of, Exod, 2.5. No less sweet is this of bringing Boaz (a Rich Master) and Ruth (a poor Gleaner) together. All works for good to them that love God, Rom. 8 28.

[Boaz came from Bethlehem:] To wit, to look to his Countrey Affairs. Hence

Observ. 2. 'Tis Comely and Commodious for Masters to mind personally their own concerns. Thus Boaz here did: Wife Cato could say, That Man which minds not his Vintage, or Harvest, the further he is from his Labour, the nearer he is to his loss; and our Proverb is well known, [The Eye of the Master feeds the Horse, and makes the Field fruitful:] Thus, though Boaz had a Bailiff over his Husbandry (as Josephus saith) that was both careful and painful, yet we find his own Eye upon all himself: And his Eyes are every way, and every where.

First, Upon the Servants.

Secondly, Upon the Reapers.

Thirdly, Upon the Gleaners. Yea, and

Fourthly, Not only looking to, but even Lodging in the midst of his Labourers; if he did not also labour himself in Winnowing Work, chap. 3.2, 4.

[He said, The Lord be with you:] That is, The Lord prosper your Work; as Psal. 129 9. The Blessing of the Lord be upon you; we Bless you in the Name of the Lord. Hence

Observ. 3. Christianity is no Enemy to Comity and Courtesie; or, Civil Salutations are consistent with true Sanctity in Humane Society.

[The Lord be with you:] Piety not only stands with Civil Courtesie, but also requireth it, Matth. 10.12, 13. 1. Pet. 3.8. Luke 10.5. God hath his Ethicks, and commands good Manners, as well as good Conscience: [When ye come into an House Salute it,] saith Christ, and [be [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Courteous;] that is of a Friendly Mind, and of an Ami∣calbe Carriage, saith Peter: Christian Salutations (that are not for bare Complement, but for Piety) be oft-times effectual Benedictions; as that in Psal. 129.8. [We Bless you in the Name of the Lord:] And here, [The Lord be with you.] to Bless your Labours. 'Twas a Laudable Custome of the People of God in that time, to crave God's Bles∣sing on their Harvest, and on all their Harvest Labours; for 'tis God's Blessing that gives the Joy of Harvest, and the success of all our Labours; and therefore 'tis to be both expected and desired.

[The Lord Bless thee:] This the Reapers answered to Boaz, giving him Salutation for Salutation. Hence

Observ. 4. Civil Salutation ought to be paid again in the same Coin, Saluting for Saluting: This the very Barbarous Turks do practise among themselves, whose Salutation is [Sa∣laum Aleek] answerable to the Hebrew, [Shalom lek] Peace be to thee, and the Reply is, [Aleek Salaum,] which shows they judge (even in their Mahometanisme) that they which do Salute, should be re-saluted; much more Courteous should true Christianity constrain us to be, seeing our Lord Christ was Courteous to all: Therefore the Sowre, Sullen and Morose Spirit of such as are against all Civil Salutations, is not to be com∣mended but condemned, for it opens Bad Men's Mouths to speak evil of Religion, as if it were an Enemy to Civil Manners, as if it removed all Comity and Courtesie; whereas indeed it both prescribes and rectifies them by restraining Flattery and Trea∣chery from them: Elisha's prohibition of Salutation, 2 Kings 4.29. and Christ's, Luke 10.4. make nothing for them, as enjoyning only their speedy haste in so weighty Mat∣ters: Their Task being long, and their time but little; besides some Rabbins say, Ge∣hazi stood Tattling in the way, boasting that he was going to raise a dead Child, &c. and that 2 John 10. [Bid him not God speed,] is meant only of Desperate Hereticks, so makes not for them.

This Courteous Custome of Salutation, is plainly Angelical, as well as Evangelical: 'Twas the Holy Angel Gabriel that did Salute the Blessed Virgin with, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Hail, Oh thou that are highly favoured, Luke 1.28, 29, 30. This passage the Blind Pa∣pists do pervert into a Prayer: 'Tis a great abuse to turn a bare Salutation into a Suppli∣cation, as they do in their Ave-Mary's, which they must pray when their Ave Mary-Bell rings, whereever they are, or whatever they are in doing: Though the Angel said, she was Blessed among Women, yet did he not say, That she should be honour∣ed as God, by Invocation. &c. For how can we call upon those in whom we have not be∣lieved? Rom. 10.14. God the Creatour must be believed in only, and not the Crea∣ture, no, not the best of Creatures; neither did they say here, The Virgin Mary Bless you, as the Romanists do, but the Lord be with you, and the Lord Bless thee. It follows also, That if Gabriel (the Strength of God) as the Name (Hebr.) signifies, being the same Holy Angel that told Holy Daniel of Christ's Birth, Dan. 9.21, &c.) did use a Salutation to Daniel, (calling him [Ish-Chamudoth] a Man of Desires, or greatly Be∣loved, ver. 23. and to this Holy Virgin Mary also: If this be not below an Angel (call'd the Strength of God) why should it be below a Man, Poor, Sorry, Weak Man? Into what Absurdities are Men transported? If we do happily thus Salute such as are not Sons of Peace, our Lord hath told us, That our Peace shall return to us again, Matth. 10.13.

V. 5. [He said to his Servant, set over the Reapers.] Boaz had his Bayliff, to see the rest of his Servants were painful and faithful, whom he speaks to here, whom Josephus calls, [Procuratorem Agri,] the Steward of his Affairs. Hence

Observ. 1. Such Persons as employ many Hands in Labour, had need of a Faithful one, to Oversee the rest. The Jews have a Saying, [Marbe Gnabadim, Marbe Gezelim,] he that multiplyeth Servants, multiplyeth Thieves. Many Men of great Estates have been Impoverish'd by Idle, Wastful and Unfaithful Servants: Therefore such as cannot overlook their own Affairs, (and the many Hands they employ therein) in their own Persons, 'tis necessary they should do it by some careful Proxy, as Pharoah and Potiphar did by Joseph; &c.

[Whose Damsel is this?] Her Habit possibly, (if not her Complexion also) discover∣ed her to be a Stranger, yet laborious with all, which Boaz observing, he (by a mar∣velous Providence) maketh Enquiry after her. Hence

Observ. 2. Every step of Divine Providence is in order to the accomplishment of some Divine Decree: God's Decree is big-belly'd, and will bring forth either good or evil, Zeph. 2.2. though the breakings forth of its particular Issues be not at all understood by us.

Ver. 6. [And the Servant said.] Hence,

Observ. 1. Servants ought to give speedy Answers to their Masters Questions: Here this Steward [Reddit rationem] gives a good account of his Stewardship, of all persons whom he suffered to glean in his Masters Field.

N. B. Oh! that we could give a good account of our Stewardship to our Lord and Master, Matth. 25.14, 19. There is our Lords returning, and the Servants reckoning; and, Oh! that we had a ready Answer for those that ask us a reason of the hope that is in us, 1 Pet. 3.15. that we may make a bold, yet wise profession, and witness also a good confession, as Christ did, 1 Tim. 6.13. who yet answered not every trifling Question, that was propounded to him. Lastly, As this Servant gives a good An∣swer to his Master; so let Servants learn hence to beware of thwarting Answers, for so they are commanded, Not to Answer again. Tit. 2.9.

[This is the Moabitish Damosel, &c.] He gives a fair Character of her Constancy to Naomi, little dreaming the tendency of this Providence. Hence,

Observ. 2. The Ordination of God brings strange things to pass, far above the Expectation of man. Little did Boaz think, that this poor Gleaner should become his Wife, or his Steward little thought that this Moabitish Damosel should become his Mistress: Had he spoke reproachfully of her to his Master, Ruth might rationally have requited him accordingly after her advancement; malignity and moroseness may be met withal, And have the same measure meted out to them, that they have meted out to others, Matth. 7.1, 2, 12. Men usually Reap as they Sow, Drink as they Brew, and be served with the same Sawce, and paid home in their own Coin: God loves to give men their own, as good as they bring, to be froward to those that deal frowardly, and to the merciful to shew Mercy, Psal. 18.26. No doubt but Ruth respected this Ser∣vant, after she was made his Mistress, who had carried so complasantly towards her in her low condition. Learn hence to carry fair and courteously to all; we know not how Providence may order affairs hereafter.

Ver. 7. [She said] to wit, to me thy Steward;

[I pray you let me glean.] She did not boldly intrude upon us, (as some confident persons dare do;) but she did first modestly and humbly beg leave of me; and that not to run [before] (or among the Reapers, as some impudent Houswives will do) but to gather [after] the Reapers, to gather up the loose Ears that did fall from their hands. This is the candid account which he gives of Ruth to his Master Boaz. (Whereunto I have spoke on ver. 2.) And he gives as commendable a Character of Ruths Industri∣ousness, as of her Modesty in his saying,

[She hath continued even from the Morning until now.] 'Tis probable that Boaz came to visit his Reapers at Noon, and finding a strange Woman resting her self among his Servants, or besides them in the Tent, (rear'd up for rest and shade in the heat time of the Day;) he asks who she was: and his Bailiff gives the Account aforesaid, and withal declares to his Master how diligently Ruth had followed her business ever since she came into the Field, even from the Morning until that time,

[Save that she tarried a little while in the House.] Several Interpreters understand by this House to be the House in the City where Ruth lived with her Mother Naomi: But this cannot consist with that account we have in ver. 12. which saith, that at Even when Ruth returned home with her Gleanings, Naomi asked her,

[Where hast thou been to Day, &c.] which would have been made known to her before, had Ruth gone to her own home in the heat of the Day. Hence the best Interpreters doth understand the word [Batth] for [Succa] the House for a Tent erected in the Field for necessary repast and repose in the heat of the Day. And this candid Chara∣cter the Steward gives of this strange Damosel to his Master, that she was one who minded her concerns, Not slothful in business, Rom. 12.11. but was instant and con∣stant at it, save only that the extream heat of the Day enforced her, and not only her, but all Boaz's Labourers to retire themselves into the shade of the Tent, either for some shelter from the violent heat, or for some little respite from Labour, where∣by to fit themselves the better for taking pains the remaining part of the Day:

Neither could it be of any plausible prospect for Ruth to continue gleaning among the sheaves, while all the Reapers were resting in the Tent; undoubtedly there would have been an Appearance of evil in it, which ought to be avoided, 1 Thes. 5.22. All those circumstances related of Ruth to Boaz, makes her stand Fairer in his Eye.

Ver. 8. [Hearest thou not my Daughter?] This kind interrogation is a kind of strong obligation, that Ruth might heed him, as well as hear him. Hence

Observ. 1. There may be an hearing without an heeding. Many are (only) bare hearers of the word, but few there be that are right heeders of it; There may be an Attention of the outward Ear, without an Intention of the Inward Heart; that is, when the Word of God goes out at one Ear, as it comes in at the other, and never sinks down into the Heart, Luke 9.44. into an honest and good heart, Luke 8 15. especially, young Peo∣ple should always heed as well as hear the grave and solid Advice that Old Experienc'd Persons give them, as Ruth did Boaz.

[Go not to Glean in another Field:] That is, thou art come to my Field, and thou art welcome; not only for this Day, but for every Day so long as the Harvest lasteth. Hence.

Observ. 2. Loving kindness to necessitous Persons ought not to be shown in Word and Tongue only, but also in deed and truth, 1 John 3.1.

N. B. Boaz's kindness was Real, as well as Verbal. Mouth-Mercy, and Lip-Love, is good-cheap, and aboundeth every where in our Age; but alas, those Sprinklings with Court Holy-water (so called) or bare Courting with Complements, have seldom the Heart and Tongue to be Relatives in them, But God is faithful that hath, promised, Rom. 4 21. and 2 Tim. 2.13.

N. B. God is kinder to those that glean in his Gospel-Fields, than ever Boaz was to Ruth; he will not put us off with Mouth-Mercy (which is light cheap) only, but will make himself known by his Name Jehovah, as well as by his Name of God Almighty, Exod. 6.3. He will give a being to his Promises, by turning them into Performances: And as God putteth not as off with bare words, so neither should we put off others in necessity; bare words will not discharge Duty, good words are good in themselves, (and many go not so far) but they are not good enough alone without Deeds; Words are but a cold kind of pity, Jam. 2.14, 15, 16. Complements cost nothing, and God should not be served with that which costs nothing, 2 Sam. 24.24. David would Ho∣nour God with his Substance, as Prov. 3.9. and be at cost for him, as she was with her Spikenard of great price, John. 12.3. Such as give the Poor good words, do acknow∣ledge Charity is a Duty, but if they proceed not from Words to Deeds (that do cost something) it argues they have not Hearts to the Duty so acknowledged; to say, Be ye warmed; But with what? With a fire of words: And be ye filled; But with what? With a Mess of Words: Such Airy Complements and Courtesies, are but a mock∣ing of the Poor; Venter non habet Aures, the Belly neither hears those empty Comple∣ments, nor can be filled with airy words: Nay, 'tis a sort of mocking God as well as Men; but God will not be mocked, Gal. 6.7. to wit, by those that withhold from poor Ministers, nor from poor Men; God will not be Robbed, but they shall hear from him, who saith, Ye are cursed with a Curse, Mal. 3.8, 9. They are not Chameleon-like to live (with Ephraim) upon Wind, Hos. 12.1. to be fed with empty words.

[Go not to Glean in another Field.] Hence

Observ. 3. God's Gleaners should have their proper and peculiar Gospel Fields to Glean in: They should not go to glean in the Fields of Strangers; a Stranger Christ's Sheep will not hear, for they know not the Voice of Strangers. John 10.5, 8. They have their Senses exercised to discern good and evil, Heb. 5.14. the Wheat from the Chaff, Jer. 23.28. Christ's Sheep, are rational Sheep, and their service is rational service, Rom. 12.1. yea, they have a Spirit of discerning, 1 Cor. 12.10. whereby they do discern the Mind of Christ (from the Matters of Antichrist) 1 Cor. 2.16. this makes them hate every false way, Psal. 119.104. So that 'tis impossible they should be fully and finally deceived, Matth. 24.24 As they should not be found gleaning in the Field of another, that is Heterodox, so nor constantly, or commonly in the Field of another, that is Orthodox, with neglect of gleaning in their proper Field: Duties are Reciprocal; where a Pastor is obliged to Preach to a People, there that People are obliged to hear ordinarily and usually where Circumstances of time and place, impartially considered, disoblige not, there may they expect the gleanings of best Blessings, even in their Sion. Psal. 128.5. and 134.3.

As the Lord hath said, That such Prophets, as be Stranger, shall not profit his People, Jer. 23.22. to 32. So there be proper and peculiar pastures for God's People to be found in, where God delights most to Communicate himself to them: Thither will I come (saith the Lord) and there will I Bless you, Exod. 20.24. And the Lord Blessed Jacob there, Gen. 32.29. at Peniel, v. 30. There be some Pastures for God's People, which they should most especially both enquire after, and attend upon, Cant. 1.7. There com∣mands he the Blessing, Psal. 133.3. which undoubtedly Wanderers, that are fixed to no place or People do want: The Bird that wanders from her Nest, (saith Solomon) Prov. 27.8. may meet with a Snare instead of Food. 'Tis good to wait upon God in those places where God's Providence hath placed you. I know in many cases God will have Mercy, and not Sacrifice; Old Age, Weakness, distance of Habitation, admits of a Di∣spensation; yet 'tis a great truth, Members of Churches ought mostly to meet with their own Churches. For,

First, Christ is the God of Order, not of Confusion, 1 Cor. 14.33. Disorder is from the Devil, and not from God, who is neither the Author nor the Fautor of Con∣fusion.

Secondly, The Church is a Body Politick, and as it is unpracticable in the Natural Body to have one Member of it in one place, and another in another place (a Hand in London, and a Foot in Westminster) no more is it practicable in this Political Body the Church.

Thirdly, This is solemnly promised at our Admission, to give up our selves to such a Church.

Fourthly, 'Twas the practice of the Primitive Christians, they all were with one ac∣cord in one place, Act. 2.1.46. and they went to their own, that is, to their own Com∣pany, Acts 4.24. and 5.12.

Fifthly, How can Pastors have a care of such Members as wander they know not whither, unto whose Watching over them, they should submit, 1 Thess. 5.12. Hebr. 13.17.

Sixthly, Where Christ hath Blessed a Man's Ministry to a Member's Soul (whereby that Member hath been brought into the Church) such sin away a further Blessing, by neglecting that Ministry.

Seventhly, This forsaking to Assemble our selves, &c. Hebr. 10.25. is the fore∣runner of wilful sinning, v. 26.

Eighthly. If one Member may wander, then another may, and another also, so none are fixed; then the Pastor may wander too, so farewel all Fellowship of Churches.

The very next words further, confirms this great Truth.

[But abide fast by my Maidens,] Both for thy Society, and for thy Safety: She must keep to her Company, whether Reapers, or Rakers, or Binders, or Gleaners; God will certainly be kind to those that keep fast to their own Company; he will scatter some handfulls for such Gleaners, and forget some good Sheaf or other for them, Deut. 24.19, 20.

V. 9. [Go thou after them.] Mercy is not Miserly, and Charity is no Churle, as before at large, Observ. 2. from v. 8.

[Have not I charged the Young Men not to touch thee?] To wit, with either a wanton, or a wronging touch. Thus the Lord charges an evil World not to wrong his Church, for he is Lord of both, Psal. 105.15. Act. 10.36. Hence also learn this,

Observ. 1. That Masters of Families should so charge and govern their Families, that no wicked thing should dwell with them: Thus Job 11.14 and 22.23. Thus David, Psal. 101.2, &c. Every Master of a Family should make Nebuchadnezzar's Law, That nothing be said, or done by those under their Charge against the God of Heaven, Dan. 3.29.

[Drink of that which the Young Men have drawn:] To wit, not without hard Labour in those hot Countries; and therefore the Courtesie and Kindness of Boaz to Ruth, was the greater herein; yet nothing to the Kindness of God, who gives the Water of Life to Thirsty Souls, John 4.10. Hence

Observ. 2. God's Kindness is greater to us, than that of Boaz to Ruth. For,

First, He gives Waters of Life, that Revives a Swooning Soul.

Secondly, He gives it freely to every one that is a thirst, without Money, or with∣out Price, Isa. 55.1. and Revel. 22.17. not only to a Ruth, but to all Comers, yea, to the Unworthy, Ezek. 16.6, 8.

Thirdly, Such Living Waters God gives to us as makes us never to thirst again, John 4.14. to wit thirst after the Vanities of the World; and surely such as thirst after the Worlds Fooleries, have not yet taken an hearty Draught of those Blessed Waters.

Fourthly, He gives us not only Water but Blood, yea, the Blood of God, Acts 20.28. and his Blood is Drink indeed, John 6.55.

[Which the Young Men have drawn.] Hence

Observ. 3. As Boaz, so God hath his Water-drawers; to wit, out of the Wells of Salva∣tion, Isa. 12.3, 4. He hath such famous Fountains as that was, Numb. 21.18. Which the Princes digged, called thereupon Beer-Elim, the Well of the Mighty Ones, Isa. 15.8. God hath his [Bartholomew's] which signifies, Water-drawers, his Ministers of the Gospel, which draw Water, to wit, The words of Eternal Life, John 6, 68. The rich and precious promises, whereby we are made Partakers of the Divine Nature, 2 Pet. 1.4. and of the Holy Spirit, so frequently and fitly compared unto water, Psal. 42.1, 2, Isa. 44.3, 4. Ezek. 36.25. John 8.11. and John. 3.5. The Spirit is a Coelestical Water, that doth not only wash white, and makes fruitful, but also cools and quenches our Thirsts after Righteousness: 'Tis the Work of God's Bartholomew's, or Water-drawers, to draw out this Blessed Water for Thirsty Souls, and that with much Mirth and Melody (as they did with Singing, Numb. 21.17. and with Joy, Isa. 12.3, 4.) as well as with much Sweat both of the Brow and of the Brain.

N. B. And 'tis very observable, that no less than Three Thousand of God's Water-drawers, or Bartholomew's, were suspended from their publick Water-drawing, upon that famous Black-Bartholomew-Day, so call'd, that very Water-drawer Day (as the word Bartholomew signifies) gave a stop to so many Water-drawers, from drawing Wa∣ter out of the Wells of Salvation in their publick Ministry, not only tying their Hands, but also stopping their Mouths by an Act of Uniformity: And 'tis remarkable also, that this Bartholomew-day so call'd, was that very Black and Bloody Day of the Pari∣sian Massacre in France, wherein many Thousand Protestants were Murdered by the Red-Letter Romanists.

V. 10. [Then she fell on her Face, &c.] Here shineth forth Ruth's Grace of Humility, wherewith she was clothed, 1 Pet. 5.5. and with many other Graces. Hence it was that she found so much favour in Godly Boaz's his Eyes, to exalt her from her low Estate as followeth. Hence

Observ. 1. The most lowly shall be the most lofty; such as humble themselves under the mighty, Hand of God, God will exalt thou them in due time, 1 Pet. 5.6. Self-Abasement is the readiest way to right Advancement: They that duly and truly abase themselves, shall be soon∣est advanced of God: When Job abhorr'd himself in Dust and Ashes, then God turn'd again his Captivity, Job 42.6.10. and David when low and little in his own Eyes, was brought to the Crown and Kingdom of Israel, &c.

[That thou shouldest take knowledge of me.] This Ruth admired as one altogether un∣worthy to find favour in his fight, being but a poor stranger; how much more should we admire, that we should find grace in he sight of God? Hence

Observ. 2. God's manifesting his Love to (poor) us, and not to others in the World, is matter of great admiration. How did the Apostle cry out with Admiration, John 14.22. How is it Lord &c? We may all say with Ruth here, Why? And what cause hath moved thee, thus to cast an Eye of favour on me, who am but a Stranger, a Stranger to God and to all goodness at first, yet that time is a time of Love, Ezek. 16.4, 8. Non sum dignus, Domine, quem diligas, Austin. What is Man, that thou art mindful of him? Psal. 8. And what is Man, when thou art unmindful of him? Hebr. [Anochin Nochria] I am a Stranger, we may all say.

V. 11. [It hath fully been shewed me all that thou hast done, &c.] Her Faith to God, and her Love to Naomi was much noted, and noticed. Hence

Observ. 1. True Piety cannot want its due praise. Fame follows Vertue, (as the Sha∣dow doth the Body) at the very Heels: If there be any vertue, there will be some praise, Phil. 4.8. By faith the Elders obtainted a good report, Heb. 11.2. Though they be dead (as Abel) yet speaketh, or are spoken of, ver. 4. and the Faith and Works of the believ∣ing Thessulonians, sounded out, as an Eccho, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] into the World, 1 Thess. 1.8. Thus all the People of Bethlehem soon knew that Ruth was a Vertuous Woman, Ruth 3.11. Hence also,

Observ. 2. 'Tis a blessed evidence of true Piety to prize highly the Piety we behold in others, especially in the Instruments of our Conversion. Thus Ruth highly prized that Holiness she

saw in her Mother-in Law, that had been the means of turning her from the Idols of Moab, to the God of Israel, and therefore she sticks close to her in all Offices of Love.

V. 12. [The Lord recompense thy Work.] 'Tis Boaz's hearty Prayer for Ruth, who wanted the World's Wealth, yet wanted she not good Works, such as God both re∣garded and rewarded. Hence

Observ. 1. Every labour of Love (even in those that have not Alms to give) the Lord regardeth, and (in due time) richly rewardeth. The blind Romanists have shrunk up good Works, even to an hand breadth, as if it consisted only in giving of Alu••s; Ruth had none to give, yet her good works (in her Pious, Loving, and Courteous Carriage to her Mother-in-Law in her Old Age) were with the Lord, Isa. 49.4. who gave her a rich Reward (according to this good Man's Prayer for her) yet not out of merit (ei∣ther de congruo, or de condigno, as the Romish Doctrine phraseth it) but of his free Grace, and Fatherly Love, as a Father rewards his Son that serveth him, Mal. 3.17.

[A full Reward be given thee.] Hence

Observ. 2. Such as shew the kindness of God to the Saints in distress, the Lord will shew the kindness of God (in giving a full Reward) to them. Thus Jonathan had shown the Kindness of God to David in distress, 1 Sam. 19.2. and 20.2.4.42. [A God-like kindness,] and David judged himself obliged to shew the kindness of God to Jonathan's Seed and Son, 2 Sam. 9.3. Jonathan swore David to shew him the kind∣ness of the Lord, 1 Sam. 20.14. Such kindness as the Lord sheweth to his People, and such as they that have their Hearts soak'd in the kindness of the Lord to∣wards themselves, do shew one to another, loving mutually, out of a pure heart fervent∣ly, 1 Pet. 1 22. Thus Ruth had shown the kindness of God to Naomi and Boaz, prays that the Lord would shew the kindness of God to Ruth for so doing, and give her a full Reward, which was given to her (even) in this World, (when she became Wife to that Rich and Religious Man that thus prayed) but especially in a better World, when she became a Glorified Saint in Heaven, where the full Reward is given indeed, and that as a free gift, Rom. 6.23. therefore that proud Merit-Monger, who cryed (Coelum gratis non accipiam) I'll not have Heaven on free Gift, I will either earn it, or never have it, [Vegas] mist this full Reward, Oh that we lose it not! 2 Ep. John v. 8.

[Ʋnder whose Wings thou art come to trust.] 'Tis a Metaphor taken either from young Birds that shadow and shelter themselves under the Wings of their Dams; or rather, from the Ark of the Tabernacle, which was covered with the Wings of the Cherubims stretched forth over it, Exod. 25.20, 21. The Ark covered the Law within it, which curseth us, Gal. 3.10. The Mercy-Seat cover'd the Ark, as the lid, or covering of it, and the Wings of the two Cherubims covered all, to Typifie Christ's covering the Cur∣ses of the Law, in whom is the ground of all Mercy, which deep Mystery the very Angels desire [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to peep and pry into, 1 Pet. 1.12. Thus Ruth is said (by Godly Boaz) to leave her Idolatrous Countrey, and come to Israel, where she might shade and shelter her self under the Wing of Divine Promise, providence and protection, (as the shiftless Chicken under the Wings of its Dam from the devouring Kite) from the Curses of the Law, against Idolatry and all other sins. Hence

Observ. 3. The Wing of Divine Providence and Protection is the most blessed shadow and shel∣ter to trust our selves under. There is healing under his Wing, Mal. 4.2. or safety and Sal∣vation: Faith is an act of Trust, whereby we shrink our selves out of our selves, and out of all sin, into Christ, and under the shadow of his Wing: Fides est (saith Luther) quae te pullastrum, Christum Gallinam facit; Faith makes thee the poor, silly, helpless Chicken, and Christ the blessed Hen, to cover thee with his Wing from all danger, Matth. 23.37. From the heat, from the cold, and from the Kite; this Man (Christ) is our hiding place, Isa. 25.4. and 32.2. Ruth here coming to God, did believe that God is, and that God is a Rewarder of those that diligently seek him, Heb. 11.6. She joyns her self to God's Church, and commits her self to God's Care and Providence: We should all pray with David, Lord hide me under the shadow of thy Wing, Psal. 17.8. Ʋnder his Wings we should trust, Psal. 91.4. Oh how excellent is God's Loving Kindness? Therefore the Children of Men put their trust under his Wing, Psal. 36.7. Hence it was Da∣vid's purpose and promise to hide himself in God's Tabernacle for ever, and to trust under the Covert of his Wing, Psal. 61.4. Yea, in the shadow of his Wings would he make his Refuge, until those Calamities be over-past, Psal. 57.1. Oh that we could go and do likewise; ye that wander, be not under the Wing.

V. 13. Let me find favour in thy sight, my Lord.] Emtsah Chen begneneka, Hebr. it may be read, I shall, or I have, as well as let me find favour; the sense is, as I have found favour (meerly out of thy Grace and Goodness, and not out of any Merit in me) so my hope is, I shall find further favour from thee; Oh let me be so happy as to continue high in thy Respects, although I be unworthy of them. Hence

Observ. 1. The favour of God is more from meer Grace and good will, than from any De∣sert, or Merit in us: If it was so from Boaz to Ruth, much more from God to us, where there is a greater distance, Natural and Moral.

Observ. 2. The Favour of the Giver is more to a right Receiver, than the Gift received. This was the thing that most affected the Soul of Ruth, whereupon she saith,

[Thou hast comforted me.] Gnal leb. Hebr. thou hast spoken to the Heart of thy Hand∣maid. Boaz's speaking kindly to her, both praising of her so freely, and praying for her so fully, was a warm Cordial to her Heart, far above all her Gleanings of his Corn, or drinking of his Bottle: We should highly esteem the Gifts of God, but much more the Favour of God, from whence those Gifts flow. As David accounted one cast of God's Countenance, better than all the increasings of Corn and Wine, Psal. 4.6, 7. Yea, better than-his own Life, Psal. 63.3. Cyrus's Kiss to Chrysantas (in Token of special favour) was accounted by Artabazus, better Gold, than the Cup of Gold that Cyrus had given him: So a Kiss from Christ's Mouth, Cant. 1.2. is the main and Mo∣ther-Blessing, that sweeteneth and sugareth all other Blessings.

[Ʋnto thy Handmaid.]

Boaz had call'd her Daughter, v. 8. She is not puffed up with that Title, but still calls her self [his Handmaid,] yea, and far below the meanest of his Handmaids. Hence

Observ. 3. All sorts of Complements are not to be condemned: This is too morose, and too sowre severity to censure all for nought, this of Ruth here, and that of Abigail, 1 Sam. 25.41. were (both of them) lowly, and yet lovely Complements; the latter did proceed from a strong Faith, thus to court David so highly, when he was so low as an hunted Exile.

V. 14. [At Meal-time come thou hither.] Hence

Observ. 1. Thankfulness for former and lesser Mercies is an excellent way of procuring fur∣ther and greater Mercies. Here Ruth's thankfulness for liberty given her to go to Boaz's Bottle, when thirsty, was rewarded with further kindness of Liberty to come to Boaz's Basket, and to his Bread.

[And eat of my Bread.]

Gratiarum Actio est ad plus dandum Invitatio. Efficacissimum est Rogandi genus, gratias agere, saith Pliny, Thankfulness for old Mercies is a notable means to procure new ones. God will say of such, even the God of Mercy will say, this is a thankful Person, a thankful Family, they shall have more of my Mercies: As a little water poured into the Pump when the Spring lies low, brings up with it a great deal more; even so it is in this Case.

[Eat of the Bread, and dip thy Morsel in the Vinegar.] Hence

Observ. 2. A plain Fare, and a frugal Dyet is most Connatural, and Conducing to an Healthful Constitution: The Frugality of this Age in this mean provision of Meat at Meal-times doth much condemn the profuseness and prodigality of our Age: Tempe∣rance is certainly the most excellent preservative of Health, Plures pereunt gulâ, quàm gladio, more dies by Gluttony, than by the Sword: Nature is content with little, and Grace with less. Hunger hunts not after Delicates. Hence our Lord gives this Caution even to his own Disciples, who had the common poison of faln Nature, and so were ob∣noxious to the most Reproachful evils. [Take heed your hearts be not over-charged with Surfeiting, &c.] Luke 21.34. All that can be said (to qualifie our Exorbitancies in our Extravagant Provisions) is, that our Climate is colder, (so requiring greater Sustenance and fuller Accommodations) than this hot Countrey where Vinegar, which refreshes those that are oppressed with heat, as Pliny saith) was used as a Sawce to dip their Morsels of Bread in.

[She sate beside the Reapers.] Hence,

Observ. 3. Modesty in Woman-kind is very comely. Ruth did not saucily thrust her self in amongst them (though thus Invited) to take her share with the best, but to receive what they would spare her; neither did she sit over against them, for the Young Men to cast their Wanton Eyes upon her Comely Countenance; but she sate to a side.

[And he reached her Parched Corn] which was an usual food in those Countries, 1 Sam. 17.17. and 25.18. and 2 Sam. 17.18. Boaz observing her Modesty serves Ruth with his own hand; of this [far tostum,] baked Bread, Corn, which was a great dainty in that Day. Hence,

Observ. 4. Feeding upon the Fruits of the Earth kept those persons in better Health, in longer Old Age than feeding upon the Flesh of the Creature, whether Beasts, Birds, or Fishes. People in those days lived to a great Age, now we in our Days do Die fast and Young. 'Tis no marvel, (saith Seneca) that persons Die soon (quia tot mortibus vi∣vunt;) because we do Live upon the Dying of so many Creatures to become our Food.

[And she did Eat and was sufficed, and left thereof.] Hence,

Observ. 5. Masters of Families ought to make sufficient provision for their Servants and Labourers. Here's Boaz's bounty very obvious; if this poor Gleaner (that came to Meat by courtesie only) Did Eat and were sufficed, much more his Menial Servants and hired Labourers.

[And left thereof.] Boaz's Charity was no Churl to Ruth, especially according to the Septuagint [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] he reached out to Ruth by heaps and handfuls, there∣fore had she more than enough, and this she reserved to carry home to her Mother. Hence,

Observ. 6. In the midst of our fulness we should have sympathizing thoughts for those in want, especially for those of our own Relations. Ruth forgot not her poor Mother at home, while she enjoyed plenty abroad. Oh! how many bad Husbands, &c. not only fare well abroad, but even too well (in Riot and Revelling) while their poor Families are pinched with penury at home?

N. B. And as it is thus in Temporals so in Spirituals: You that have liberty to come into Gospel fields, and unto Gospel-tables. Oh! remember you carry some∣thing home for such as stay by the stuff: 'Twas Davids Law, 1 Sam. 30.22, 24. such as be serving us, while we are serving God; sure I am, God hands out better heaps and handfuls to us, if prepared to meet him, than ever did Boaz to Ruth. Besides there is no envy in Spiritual things (as in Temporal,) because they may be divided (in solidum) enough for all at home and abroad.

V. 15. [When she arose to Glean.] Hence,

Observ. 1. Meat at meal-times ought to be received with moderation, that is, so as to fit us, not to unfit us for our labour. Thus Ruth rose up to her labour after she had eaten sufficient, ver. 14. and after thanks returned first to God and then to Boaz: She did not fill her self so as to indispose her to her duty [impleturs ven∣ter non vult studere libenter] when the belly is full the bones would be at rest. Ruth doth not lay down to sleep after her sufficient eating, but she rose up to work; she did not Live to eat, (as many do, inutile pondus terrae, unprofitable burdens of the Earth; fruges consumere nati, as if born only to consume the fruits of the Earth) but she did Eat to Live, and to work too.

[Boaz commanded his young Men.] Hence.

Observ. 2. Masters of Families ought to lay Gods charge upon their Servants in their Fami∣lies to behave themselves well in all their Actions. Here Boaz (as it were) bound his young men (who are apt enough to be unruly) to their good behaviour; Oh that all Masters would do so! See above on v. 9. more.

[Let her gather among the sheaves.] This was great kindness, and a special favour [Gam ben hagnamarim, Hebr.] not besides or after the sheaves, but amongst them; this was a peculiar respect to Ruth, not vouchsafed to other common Gleaners. Hence.

Observ. 3. As Boaz, so God hath his common and his peculiar favours, Psal. 106.4. and 119.132. and John 14.17. Oh! pray that you may be Gods Ruths, and be admitted this day to Glean among the sheaves, and not (in this Gospel-Field) to be put off with common Kindnesses.

[And reproach her not.] Hence,

Observ. 4. Kindness must not be shewed with any upbraiding. Any Upbraiding would have put this modest Damosel to the Blush; and so the Hebr. word is [Shame her not,] or upbraid her not. God gives and upbraids not, Jam. 1.5. and Godly Boaz doth so; nay, he will neither upbraid her himself, nor suffer any of his Servants to upbraid her. God never upbraids, save only in case of unthankfulness, and then he will take his own and be gone, Hos. 2.8, 9. Matth. 11.20. Man is apt to upbraid and [qui exprobrat reposcit] he that twitts recals his kindness, and this twitting eats out the

worth of the gift; but God doth not so, for he is never wearied with doing us good: Hence David saith, This is not the manner of Men, O Lord God, 2 Sam. 7.19. should God do to man as oft as we do to God, we should soon weary him: Withdraw thy foot, &c. lest he be weary of thee, &c. Prov. 25.17. The Hebrew Proverb is, at first thou may be [Oreach] welcome as a Traveller that stays for a Day: If thou tarry longer [Toreach,] charge or burden: But if thy stay be long, thou becomes [Boreach] an out-cast hunted out of that House thou hast so uncivilly haunted. But God draws out the line of his love to the length of our Lives, and hath an unwearied Infiniteness, Psal. 36.10.

V. 16. [Let fall also some of the handfuls:] De Industria, on set purpose. This was much beyond the kindnesses of the Levitical Law, Lev. 19.9. and 23.22. and Deut. 24 19. Hence

Observ. 1. There is a dispensation, to wit, that of the Gospel, that far exceeds in grace and goodness, [to man] that dispensation of the Law. This is the Apostles design to de∣monstrate in 2 Cor. 3.6, 7, 8, 9, 10, &c. that the Law of Moses hath nothing such abundant glory, as the Gospel of the Messias in both its Freeness and Fulness of Grace to fallen Man: This is the dispensation that purposely scatters handfuls for poor Glea∣ners to gather up. Christ is ever kinder to such than Boaz was to Ruth.

[And rebuke her not] as one that was over forward. Hence,

Observ. 2. As Boaz was, so Christ is very tender that his most sincere and laborious Gleaners even of handfuls or rather heartsful of Grace, should not be discouraged. Let this comfort all such as are truly sedulous in improving every Gospel Advantage to the best, though the mad World (ever beside it self in point of Salvation) cast never so much contempt upon you; say with David, If this be to be vile, I will be more vile, 2 Sam. 6.22. (opto me sic in aeternum delirare,) I wish this manner of madness always said Basil once.

V. 17. [Ʋntil evening.] Ruth laid about her and lasted in her. labour Ʋntil the Evening, Psal. 104.23. Hence.

Observ. 1. Gleaners in Gospel-fields should continue in their Gleaning-work from Morning to Evening. How many are but Half-Sabbath-folk, that can spare to spend a morning in Sabbath-service, but are for their Pastimes or Recreations after that, or for laziness all the Morning, and spare the Afternoon a little time for Gods service; Ruth was none of those lazy Gleaners, but begins in the Morning and holds out untill the Even∣ing. He that regardeth a Day, should regard it to the Lord, Rom. 14.6. Man goeth forth to his work and to his labour until the Evening: He should labour either manually or men∣tally, and Eat his Bread either in the sweat of his Brows or Brain until the time ap∣pointed for Rest and Refreshment come upon him, Psal. 104.23. And this Woman Ruth doth as the good Houswise, Prov. 31.17. She girdeth her Loins with strength; So holds out to the end. They are but loose Professors (not having the loins of their mind girt up, Luke 12.35.) that spend not the Sabbath From Even to Even, &c. Lev. 23.32. there be few such Sabbatarians that keeps the Sabbath from Morning to Even∣ning, much less from Sun setting to Sun-setting.

[About an Ephah of Barley.] About one of our Bushels, a good days work for a Gleaner, and a great burden for her to carry Home upon her Shoulder. Hence

Observ. 2. Though God be very bountiful to us, yet will he have us to use all the means in a way of subserviency to his bounty. As Boaz dealt with Ruth here; he could have given her an Ephah of Corn ready made up to her hand without any more adoe, and 'twould have been no more charge to him; but he will have Ruth to gather, glean all the Day, and Thresh out at night all she had got together, and all this labour of hers must be all the price she should pay for it.

N. B. Thus God deals with us in the way of his bounty, he will have us to be busie in a careful and conscientious use of the means; 'tis easie with the Lord to give us a whole Ephah or Bushel full of Grace at once, without any further trouble to us, save only to carry it away; but he will have the care of the Means to belong to us, as he is content that the care of the End should belong to him. God will give us at the second hand what he would not give us at the first hand; He will give us Grace and Know∣ledge by the use of the means, which he gives not immediately from himself. Dii la∣boribus omnia Vendunt, God sells all for labour, saith Hesiod.

V. 18. Relates only Ruths kindness to Naomi, (whereof I have spoken be∣fore, v. 14.) She carried something Home (in her Scrip or Bag) of her own ear∣nings. Hence.

Observ. No man ought to be for himself only, but also for the good of others. Charitas est a se ipso, Charity may indeed begin at home, but it must not end there; it must walk abroad.

V. 19. [That did take knowledge of thee.] That is spoke to in ver. 14. to wit, Boaz's kindness to Ruth.

[Where hast thou been to Day?] From whence,

Observ. The Saints are so dear to God, that both their persons and performances are pre∣cious in his sight, Isa. 43.4. God is pleased to record in sacred writ, all their sayings and doings as 'twere, when the mighty Monarchs (with all their great Atchieve∣ments) are passed over with silence in Scripture History. God hath a great compla∣cency, and is much taken with all that the Saints say and do in this World, if not sinful.

V. 20. [Blessed be he of the Lord] Thus Naomi prays for Boaz. Hence,

Observ. 1. Prayer is the poors requital; as Health is their patrimony, so Prayer is their recompence. The blessing of the poor came upon Job, Job 29.13. they gave him many good words and wishes, as the poor (when relieved) use to do; and God hears the Prayers of the poor, and extraordinarily blessed Job according to the poors Prayers.

[To the Living and to the Dead.] Hence,

Observ. 2. Dead Relations are Honoured, and as it were Gratified, in kindnesses shown to the Living. Thus Boaz was blessed for doing good to Naomi, and Ruth for the sake of Elimelech and Mahlon: How much more ought God to be blessed for taking care of the Fatherless and Widow, Jer. 49.11. for the sake of the Dead?

[The man is near of kin to us,] our Goel, Hebr. The Right of Redemption is his, Lev. 25.25, 26, 47▪ 48. and Deut. 25.5, 6, 7▪ Mark 12.19. Hence,

Observ. 3. Christ is our Goel, our Redeemer, to Redeem our persons sold under sin, and to Redeem Morgaged Heaven for us. Christ is our Brother, Flesh of our Flesh, &c.

V. 21.22, 23. Are but a recital of what passed before: From all which jointly,

First observe, (Over and and above what hath been observed already.) Modest Naomi hitherto had not bragg'd of her Rich Kindred.

Secondly, Modest Ruth relates Boaz's Courtesie to her, but not a word of his Commenda∣tion of her.

Thirdly, The elder Women should counsel the younger: Naomi's Mouth was Ruth's Oracle in all cases, &c.

CHAP. III.

Verse 1. SHALL I not seek Rest for thee?] Hence,

Observ. 1. A Married Estate is a State of rest unto Young and Ʋnmarried People. There is a Natural Propension in most to the Nuptial Conjunction. If God may be Judge in the case; 'Tis not good for Man to be alone, Gen. 2.18. This is against a Monastick Life: And 'tis not good also for the Woman to be alone; there is no rest for their roving Affections, until they come to the Centre of Marriage. The Man is restless while he misseth his Rib, and the Woman is as restless until she come to settle and center in her old place again, to wit, under the Mans Arm or Wing, and become a Side-fellow to an Husband: Hence Plutarch calls Marriage (portus Juventu∣tis.) The Haven or resting place of young People, who are usually tossed with roving and rambling Affections as a Ship is at Sea with Waves, but lies still and rests in the Harbour.

[That it may be well with thee.] Hence,

Observ. 2. That Parents and Guardians, (who are in Parents stead) ought to seek Rest and Weal for such as are committed to them. They should certainly do their best endea∣vours to provide suitable and comfortable Matches for their Children: Not thrust them into Nunneries. To give them in Marriage, so as that It may be well with them, which is indeed as it proves: For Marriage is as Merry-Age to some, and as Mar-Age to others. It was said of the Roman Sylla, that he had been happy, if he had

never been Married; and the same, no doubt, may be said of many others. Yet this comes not from Marriage it self, (for it is Gods Ordinance and Institution, and a Divine Medicine, which, if Rightly applied, would heal those inordinate Lusts that War against our Souls,) but from Mans own corruption, which like a Toad, turns all it takes into Poison. Marriage indeed hath many troubles, 1 Cor. 7.28. but withal it hath many helps against troubles, if God bless it.

N. B. Oh! that all such as have young ones under their care and custody, would ex∣ercise such a good Conscience, as Naomi doth here, taking all care, and making all pro∣vision for their Weal in both Worlds; not only that they may live in peace and plenty, and not be exposed too long unto the disquietment of Poverty, Widowhood and want of Children in this Life; but also that it may be well with them in the Life to come.

V. 2. [Behold he winnoweth Barley to night.] Hebr. Halailah Sub noctem: They winnow∣ed at night, because,

First, It was then Cooler, Gen. 3.8. and heat would not then hinder the sore la∣bour of the Winnowers.

Secondly, Then had they a brisker Wind which was better for Winnow∣ing. Naomi mindeth Ruth of this fair opportunity of accomplishing her Desire. Hence,

Observ. 1. That there is a convenient time for all Actions, Eccles. 3.1. and a well cho∣sen season is an excellent advantage to any Action. Naomi bids Ruth observe carefully, that God by his Providence did offer to her a seasonable opportunity, having a fit time and convenient place of acquainting her self better with him, and she wisheth her to improve it.

[Behold [he] Winnoweth.] Hence.

Observ. 2. None are too great or too good for proper work (either of the Brow or of the Brain) in the World. 'Tis probable, Boaz (himself) had a hand in the work, or at the least, an oversight, Ruth 2.4. Maximilian, the Emperor, could say, Quo major fuero tantò plus laborabo: The greater Man that I am, the more pains will I take. All should do some Generation work, Act. 13.36.

V. 3. [Wash thee therefore and Anoint thee.]

That is, make thy self as Amiable as thou canst, that thou may'st find favour in his sight. She must,

First, Wash her self, A Sudore & Sordibus, from Sweat and Filth,

[N. B. Oh! that we may Wash and Anoint every Supper-Day especially, &c.] That thou may'st not smell like a slothful Slut.

Secondly, She must Anoint her also, (according to the custom of those Countries, Psal 104.15. 2 Sam. 14.2. Matth. 6.17.) that she might look with a more Lovely and Brisker Countenance. Hence

Observe, All Lawful means are to be used in a way of subserviency to Gods Providence. Thus Ruth did here:

First, In Washing off all spots with Water.

Secondly, In Annoiting her Face with Oyl, to make her look both Bright and Chearful.

Thirdly, She must put upon her the very best of her Garments, to put her self in∣to a comely and desirable Dress.

Fourthly, She must go down to the Barn-Floore, &c.

V. 4. [And uncover his Feet, &c.] This she was to do;

Fifthly, And so demand Marriage of him, which in those Days, and in Ruths case, was neither unlawful nor immodest, Deut. 25.20. And Clandestine Marriages were not then forbidden.

The Question arises here, Whether this were good Counsel for Naomi, that was a Godly Matron to give, and for Ruth that was a Modest Damosel to take?

Answer, First, The end and intention of Godly Naomi, was undoubtedly good; Namely, To have her Daughter Married to her next near Kinsman according to the Law of God forementioned on Chap. 2.20. that seed might be raised up to him, and so continue his Name, and enjoy his Inheritance in Israel. But

Secondly, All the doubt lies about the means to obtain the End. The Antients do indeed Censure them, as dangerous and scandalous: And that Naomi's advice might have spoil'd her design, for Grave Boaz, might have utterly rejected Ruth as a Wanton Woman, unsuitable to his Gravity; and so she would have lost all hope of

his Marrying her; but 'tis thus defended; all this was done by Instinct from God (tho' seemingly inconsistent with Modesty) and therefore was blessed by God (as that was Gen. 27.7.) to become effectual means for accomplishing the end. Now Naomi, being well assured both of Boaz's Piety (especially now being old) and of Ruth's Chastity, gives this advice, and Ruth takes it, which had it not been good, and of God, such Godly Women (as Naomi and Ruth were) would never have dared to say and do thus: However this encourages none to enter into God's Ordinance by the Devil's Portal: God will make such smart and smoak for it, if they first Bed, and then Wed, &c.

[And he will tell thee what thou shalt do:] Meaning, I shall not need to give thee any further direction, for Boaz (himself) is so pious, prudent, able and honest, that he will prescribe to thee all lawful means for Consummating this Marriage betwixt you, according to the Law of God.

N. B. Thus God tells us all we should do to Marry Christ; all which do show, that Naomi's Counsel was not Carnal, but Godly Counsel, and not to be Condemned (as Lyra and Carthusian doth) for thus laying a Temptation unto sin before Boaz. Hence,

Observe, 'Tis an undoubted evidence of strong Grace, when Tentation draws not out Cor∣ruption, when there is both time and place convenient for sinning against God. Thus it was with Godly Boaz, as appeareth plainly after, v. 8. Ruth was a Morigerous and Obsequious Daughter to her much Honoured Mother, and (in hope of a good Husband) doth ad∣venture far; yea, and not only promiseth to do, but also performeth all that her Mo∣ther directed her, v. 6.

N. B. Oh that we were as Docible, Tractable and Morigerous in adventuring far and hard, to bring about our Souls Matching and Marrying with Christ: Where earnest desire is after Christ (as in Ruth after Boaz) nothing will daunt the Spirit, or discou∣rage the Heart; but the saying is, [Ingens gloria calcar habet,] difficulty of Duty in Honest, Honourable and Glorious Enterprizes, rather whets up, and spurs on, rather Animates than Exanimates an Heroick Soul, as it did great Pompey (crossing the Adri∣atick in a great Storm to relieve a Besieged City) saying to the discouraged Pilot, [Necesse est ut Vadam non ut Vivam,] 'tis necessary I should venture, not that I should survive the danger: Thus,

V. 5. Ruth saith, [All that thou biddest I will do.]

N. B. Oh that we could say thus to God, All that thou commandest me to do for the obtaining of Christ, I will do. See how the Spouse ventures far for Christ, Cant. 3. and ch. 5. and ch. 8.1. to the loss of her Vail, and to wounding. Hence

Observe, Christ must be had at any rate; we cannot Live, we dare not Die with∣out him.

V. 6. [She did all her Mother bid her do.] Hence

Observe, Ruth's Ʋniversal Obedience to Naomi, will rise up in judgment against many Disobedient and Rebellious Children, that instead of doing all things their Parents lawfully command them (according to the Fifth Commandment) they scarce do any thing, or (it may be) just nothing; how can such read that Scripture, [Deut. 21.18, 19, 20, 21.] without trembling! Alas there be but few Children that can say, as that Elder Son (in Luke 15.29. said to his Earthly Father, Lo these many Years have I served thee, neither have I at any time transgressed thy Commandment.

N. B. And likewise how will this Ruth's [doing all that Naomi commanded her,] condemn [all us,] for want of Ʋniversal Obedience to our Heavenly Father? Alas, we have not respect to all God's Commandments (as David had) Psal, 119.6. And if we have not respect for all, we can never yield subjection to all; possibly we may say, with Ruth, [All that thou commandest me, I will do,] but we will not do with Ruth, even all that she was commanded; we may promise, but not perform; we are good at pro∣mising, (as Israel was in saying to Moses, all that God commandeth, we will do, Exod. 19.8. but bad at performing, as they were, who were oftentimes repining, and sometimes rebelling; like that Son in the Parable, that cryed, [I go, Sir,] yea, [But when, Sir?] He went not at all, Matth. 21.30. We Vow, but pay not, Psal. 76.11.

V. 7. When Boaz had eaten and drunken, and his heart was merry, or Hebr. made good, to wit, frollick, free from cares, and chearful, by feeding liberally, and feasting more freely than ordinary, as at such an Harvest, or Vintage-Feast he might lawfully do. Hence

Observ. 1. God allows his own People an honest Affluence, they may delight themselves in God's great goodness, Neh. 9.25. There is a time for all things, a time to Rejoyce,

and a time to mourn, Eccles. 3.4, 12, 13. The time of Joy is threefold in Scripture. 1. The Joy of Harvest. 2. The Joy of Marriage. 3. The Joy of Victory. The first of those was this of Boaz, as their manner was, Psal. 4.7. Isa. 9.3. and 16.9, 10. Judg. 9.27.

[And she came softly and uncovered his Feet:] Or lift up the Cloaths that were on his Feet, Hebr. Hence,

Observ. 2. Seeming Immodesty may be attended with real Innonency. Here the means to bring on the Match, were at least seemingly immodest, and not altogether free from [Scandalum datum] Offence given, and from danger of ill Report; yet had this been really so, such a grave and godly Matron (as Naomi was) would never have given it in direction to her young Daughter (Ruth) a stranger, and a new Convert; yea, she was so confident of the Innocency and Honesty of both Old Boaz, and Young Ruth, that she knew no real cause to discourage her in this course, no way inconsistent with true Piety, yet every way effectual to bring on the Marriage, seeing withal she used that Secrecy therein, which the place and time of Night afforded, to avoid [Scanda∣lum acceptum,] that others might not take offence, and that themselves might not come under an ill Report, for thus doing: O prisca simplicitas.

N. B. Surely there was more real Simplicity, Innocency and Honesty in this day, than can well be found in our Day.

V. 8. [The Man was afraid.] Fear is a Passion of the Soul, whereby it shrinks [in] it self from some imminent evil. Hence,

Observe, The subduing of strong Corruption, even in an hour of Temptation, and oppor∣tunity of sinning, is a manifest token of great Mortification.

N. B. Oh what a Mortified Man was Young Joseph, being about Twenty Seven Years old, when he refused to commit that Sweet Sin (as Wicked Men call it) with so much security and secrecy, when his Wanton Mistress did so Wickedly and Impudent∣ly sollicit him! Gen. 39.7, 8, 9. The sailor's Iron entred into his Soul, Hebr. Psal. 105.18. but Satan's Temptation could not enter his Conscience, for it was fraught with the fear of God, which is a pure Grace, Psal. 19.9. and hates evil, saith Solomon: Few of Joseph's Years would have done what he did: Oh what a Mortified Young Man was Timothy, that could exhort the Younger Women with Chastity! 1 Tim. 5.2. not with some (only) but with all purity; not so much as one Impure Motion, or Unchaste Thought in the mean while creeps into his Heart: To refuse proffered Pleasures is as sound a tryal of the truth of Grace, as to endure the Tortures of the Rack; Temp∣tation is but as the Tap to give vent to Corruption.

N. B. And Old Boaz was a Mortified Man, and one in whom the fire of Lust was strangely and strongly extinguished, yea, one that feared where others would have Lo∣ved and Lusted, seeing there is such a natural propension to be Carnally minded, and Unbridled Lust, like the Wild Figg, will soon mount over the Wall of Divine Pre∣cepts. There is the Law of the Members, in a double sense, to wit, in the Body as well as in the Soul, in the outward, as well as inward Man.

N. B. Some think that Boaz feared it was some evil Spirit, that had assumed a Bo∣dy, and was got to Bed to him: Historians tell us, that the Devil hath play'd such Pranks with Young Gallants sometimes; yea, Boaz his Mortification was the more in this Circumstance, inasmuch as he now had been frollick with Feasting; alas, how was godly Lot exposed to a double Temptation in his frollicking too much with Wine, forgetting himself to be a Father, Gen. 19.32, 34.

[Est Venus in Vinis, Ignis in Igne furit,] Sine Cerere & Baccho friget Venus.

Yet the Tempter may strike fire long enough for Boaz, he will not find him any dry Tinder; his Heart was good, Hebr. or Merry.

V. 9. [Spread thy Skirt over me.]

This Tostatus understands, as if hereby she desired him to lie with her; this is too gross a Slander to fix upon Godly Ruth, who desired no more (by this Proverbial Speech) but that he should Marry her, Ezek. 16.8. and as an Husband to nourish and cherish her, Eph. 5.29. consult these two places.

V. 10. [Blessed be thou, &c.] As Luke 1.28. he did not call her a Light-Skirts, nor suspected her unfit to make an Honest Man's Wife. Hence,

Observ. 1. 'Tis our duty to say thus to Christ, spread thy Skirt over me, for thou art my near Kinsman.

Observ. 2. Christ will call all such as say so to him, thou art the Blessed of the Lord, thou art welcome,

[My Daughter.] Hence,

Observ. 3. Humility is the happiest way to Honour; she calleth her self [his Handmaid] and he calleth her [his Daughter.] Nothing is lost by Humility; before Honour is Hu∣mility, Prov. 15.33. Abigail must think it an honour to become a Laundress to the meanest of David's Servants, before she can be honoured to become David's Wife. 1 Sam. 25.41. and David [himself] must be brought to say, [I am not haughty,] Psal. 131.1. before he be brought to the Throne of Israel. Humility hath at the heels of it, Riches, Honour and Life, Prov. 22.4. Moses must be Forty Years a Stranger in Midian, before he be King in Jesurun. Surely, as the lower is the Ebb, the higher is the Tide; so the lower any descend in Humiliation, the higher they shall ascend in Exaltation; the lower this foundation of humility shall be laid, the higher will the Superstructure and Roof of Honour be over-laid: This is God's Method.

[For thou hast shewed more kindness, &c.]

That is, this thy later Love is greater than thy former, while thy Husband was alive, and could requite thee. Hence,

Observ. 4. True Grace and Goodness is of a growing Nature. Thyatira's Works were better at last than at first, Revel. 2.19. Happy is that Soul that hath no Spiritual Wi∣therings, and sensible decays of the inward power of Grace, but is as the shining light, that shines more and more to a perfect Day, Prov. 4.18. when Apostates like Blazing-Stars, go out in a snuff and stench; yea, and infect the Air, &c. The Righteous shall hold on his way, and wax stronger and stronger, Job 17.9. not only persevere, but proceed and make progress, not only holding their own, but also getting more Grace, adding to Faith, &c. 2 Pet. 1.5.

[Inasmuch as thou followest not Young Men.]

Which are more suitable to thy Age, being more Vigorous and Viewable, Persons of a better presence than I am, being an Old Man: This was chaste Love. Hence,

Observ. 5. The Lawless Law of Lust, ought not to direct in Matches and Marriages, but the right Law of Reason and Religion. This Ruth followed, and not that, for no doubt but she might have found Wanton Young Men (either poor or rich) in her own Countrey, and never have come to Canaan, to be Married to Old Boaz; she did not as too many Wanton Young Widows, (which are dead while they live, 1 Tim. 5.6. that being impatient of delay, marry the first that come to their hand, and (as the vulgar Saying is) take their former Husband's Winding-sheet (before he be well cold in the Grave) to make a Shift, or Wedding Shirt for her following Husband: This is not of good report to sober Minds.

V. 11. [And now my Daughter fear not.]

That is, of failing, or falling short of thy desire, or hope; or thus, do not fear that I will reproach thee, or reject thee for this present practice, which though it have an appearance of evil in it, so far as to affright me, yet now I better under∣stand, it proceedeth not from any Unlawful Lust, or Wanton Lightness; this was a Candid Construction, and a comfortable Answer to this Distressed Expectant. Hence,

Observ. 1. As Ruth's Goel, or Redeemer construes all candidly, and answers comfortably unto her, even so, and much more then so doth Christ our Goel and Blessed Redcemer, all this unto (poor) us. Oh what a candid Construction is that of God! Deut. 22.26, 27. [There is in the Damosel no sin, for she cryed out, she shall not die.] 'Tis presumed from the very circumstance of the place, that she cryed out, and ceas'd not to do so, till she could hope no longer of any help, or succour; she falls before the Fornicator, as the Honest Traveller before the High-way Robber. Now how could this be known, that there was Violence on the one side, and Innocence on the other, seeing as there was none to save her, so there was none to hear her in her crying out. God teaches Moses to presume it, and to take it for granted, silence (in such a case) giveth consent. And Oh what a comfortable Answer did Christ give that Syrophaenian Woman, [Be it unto thee, even as thou will,] Matth. 15.28. although he had first (at least seemingly) re∣proached and rejected her for a Gentile Dog, yet after gives her (as it were) the Key of his Treasury (where fulness of all things, both Throne-Mercies, and Footstool-Mer∣cies, are laid up) and bids her take up what Mercy she pleaseth.

[I will do unto thee all that thou requiretst,] saith Boaz to Ruth here. Hence.

Observ. 2. The desires of the Righteous shall be granted, Prov. 10 24. Let Persons that pray, bring but honest Hearts, and lawful Requests in the Name of Christ, and they may have what they will, even any thing their Hearts do wish for, or their Needs do require, either in Heaven or Earth, even betrothing Loves from Jesus Christ, as Ruth had here from Boaz a promise of Marriage conditionally, I will be thy Redeemer, thy Goel, thy Husband, Isa. 54.4, 5. especially if Christ can but say of us as Poaz said of Ruth, Ye are Vertuous Souls.

[For all the City of my People knoweth that thou art a Vertuous Woman.]

[Chi Esheth Chail,] A Woman of Vertue, that hath (Godly) Strength (as the word Chail] signisies) to withstand Ungodly Temptations; thou art one praised by all, and therefore praised by me above all, even above the choicest Rubies. Hence,

Observ. 3. All Women ought to be Vertuous Women. They should have Ruths Cha∣racter on them, who is called [Esheth Chail,] and they should be known to be so by all the City of their People.

N. B. But woe and alas, how many Women are Vitious (not Vertuous) Women, and known too to be so by the People of this Great City! Wherein are found so many notorious Bawdy-Houses, and whole Streets or by-Allies of prostituting Whores. We should mourn in secret for this, as it contracts great guilt, and will bring great Plagues on the City, if not Repented of and Reformed. Solomon saith, many Daughters have done Vertuously; Prov. 31.29. but alas, we may say in our day, that many Daughters have done Vitiously, in prostituting their Bodies to the Whoremonger, and their Souls to the Devil, never considering that all such Unclean Persons shall be shut out of Heaven, 1 Cor 6.10; 11. no such defiled Dogs (or Bitches) shall ever trample upon that Golden Pavement. Revel 21.21, 27. with 22.15. but all such wickedness shall be thrust down, and turned into Hell; (yea though there be whole Streets, whole Cities, or whole Na∣tions of them;) Psal. 9.17. prepared for the Devil and the Damned, Matth. 25 41.46.

Observ. 4. Good men should promise Marriage only to Vertuous Women. Thus Boaz pro∣mises Ruth, here upon this very ground, that she was a Vertuous Woman; Alas, the Worlds Rule is, [Virtus post nummos] Money carrieth the mastery more than Vertue. And the Question that is first asked, is, What hath she for Cash? not, What is she for Vertue: [Dos non Deus] 'tis Portion, not God maketh most Marriages, but they com∣monly prove unhappy Marriages, where Men Marry either by the sight of their eyes for fading beauty, or by their fingers ends, in telling over a great Portion: I have given (in my Christian walk upon Family duties) Seven qualifications whereby to chuse a fit Wise, to wit, Grace, Race, Face, Arts, Parts, Portion and Proportion. Grace is the first (as tis the best) of those Qualifications, and Portion is the last but one: This is Boaz's way, and 'tis God's way, though it be not the Worlds way. For saith the Poet.

Hand facilè Invenias multis e millibus Vnum, Virtutem preeii qui put at esse sui.

Not one of a Thousand do reckon Vertue as a good Portion, as Boaz did here, &c.

N. B. 'Tis (indeed) good to be a Vertuous Woman, but 'tis better to be a Gra∣cious Woman, Prov. 31.29, 30. Vertue without Faith is but a beautiful Abomination, and a smoother way to Hell and Damnation; when 'tis only Moral (not Theologi∣cal) Vertue, a drachm of Grace is worth a pound of Vertue with the Lord. Morally Vertuous Women (yet in an unregenerate state, although they be never so witty, so well worded, and so well deeded too) are but like those wild Creatures tamed (the Camel, the Elephant, &c) they do the work of tame Creatures, yet have they the Nature of wild ones. Many Daughters have done Vertuously, but the Gracious Woman excels them all: The Woman that feareth the Lord, she shall be praised, for the Paragon of beauty, all glorious within, Psal. 45.11. The Female Glory, and the wonder of the World, as well as of Women kind, to all those that have Spiritual Eyes wherewith to behold the beauty of Holiness, which only can be, Spiritually discerned, 1 Cor. 2.14. To fear the Lord, is the Crown of all commendation, and makes Amiable to God and good Men.

V. 12. [Now it is true.] Hence.

Observ. 1 Truth Alle••gea ought readily to be assented unto: Every good Man should be both a lover and promoter of truth be it for or against him; hence the form of that Oath (which should be the end of all strife) thou shalt Swear the Truth, the whole Truth, and nothing but the Truth; yea and in common communication, our yea should be yea, and our nay, nay, 2 Cor. 1.17, 18. No lightness, much less lying, should be.

[Howbeit there is a Kinsman nearer than I,] and therefore hath the Right of Redemp∣tion before me, according to the Law, Deut. 25.5. Hence,

Observ. 2. 'Tis a just and righteous thing to give every one his own. Hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lex ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 distribuo, quia lex suum cui{que} distribuit, the Law should give every Man his own; Defraud not thy Brother in any matter, for God is the avenger of such. 1 Thess. 4.5. Boaz was a Just and Righteous Man, and he would not Rob his Brother of his Right; Thou shalt not remove thy Neighbours Land-Mark, Deut. 19.14. to take from another for enlarging thine own, as wicked Ahab did Naboths Vineyard, 1 King. 21.3.

V. 13. [Tarry this Night.]

He saith not; come up hither, that I may Lie with thee now, having so fair and secret an opportunity, but tarry till God's time; he will not take the Devil's time Hence,

Observ. 1. Marriage Comforts and Priviledges ought to be charitably and chastly come to. Behold Boaz's Charity and Chastity unto Ruth; she lies beside him, and in the Night season too, when no Eye could behold him; yea, all his People were fast asleep in the Barn-floor, (so that it was not known, a Woman came into the Floor,) yet did he not unchastly touch her; for he well knew, that God's All-seeing Eye did behold him, 2 Chron. 16.9. The very Night is light to him, and he seeth all our ways, Psal. 139.2, 3, 5, 7, 8, 9, 11, 12. And therefore doth he chastly conclude with chaste Joseph, How can I do this great wickedness, and sin against God? Gen. 39.9. Yet withal doth he Chari∣tably promise her Marriage, and by consequence, the Duty of Marriage, to be ac∣complish'd in God's due time and way: Let no persons therefore presume to leap into the Married Estate by any Unchaste Actings before Marriage, but be careful to come clear and clean to it, if ever ye expect God's Comfort and Blessing in it.

[As the Lord liveth.]

He promiseth her Marriage, (if the other Kinsman refused) and confirm'd it with an Oath. Hence,

Observ. 2. A private Oath may be taken upon some emergent, necessary and Important Oc∣casions: That, to say, [The Lord liveth,] was an Oath, Jerem. 4.2. doth shew; for none can be said properly to live, or originally, but the Lord: Joseph had corruptly learnt in Aegypt, to Swear by the Life of Pharaoh, as the Spaniards do now by the Life of their King; but 'tis not in Judgment, Righteousness and Truth, to swear by any Crea∣ture, is to give to the Creature, the Glory of the Creator, which God will not allow of, Isa. 48.11. Our Lord (indeed) saith, Let your Communication be yea, yea, and nay, nay; for whatsoever is more than these, cometh of evil, Matth. 5.37. and swear not at all, v. 34. and above all things, swear not, Jam. 5.12. That is, not at all by the Crea∣tures, nor yet by the Name of God in common Talk, Lightly, Rashly, Irreverently, or Jestingly. Such as Swear in jest, may go to Hell in earnest; for such Swearing the Land mourueth, Hos. 4.2. Alas how are loud Oaths (to say nothing of those common Complements of Faith, Troth and Marry) become now the Phrases of Gallantry, and the goodliest Grace of a Gentleman, never considering how the Word of God threat∣ens a great many Woes against those whose Excrements come out at their Mouths, and they are not sensible of it; as likewise it tells them of a large Roll Ten Yards long, and Five Yards broad, all top full of Curses against the Swearer, yea, resting upon his House, Zech. 5.2, 3. Job 18.15. Some swear to save their Credit, but that Credit is too dear bought, that is got by sin: A good Man's Oath is needless, a bad Man's is bootless, but he that feareth not an Oath, neither will he scruple a Lye, but Credit will always follow Honesty; yet this of Boaz's is not a sinful, but a Religious Oath, though not imposed by a Magistrate, but when a private Person cannot have otherwise a necessary truth demonstrated to them: Thus Jacob sware to Laban, the Spies to Ralab, Jonathan to David, and here Boaz to Ruth: Yet such Oaths must be rare, reverent, well advised, warily and sparingly used, not as Food, but as Physick, only upon urgent necessity, and in matters of great importance.

V. 14. [And she lay at his Feet till the Morning.]

This was done not only with his consent, but by his counsel, v. 13. for she was then risen up to be gone, as it seemeth, but he advis'd to the contrary, lest she should be taken up for a Night-Walker. Hence,

Observ. 1. 'Tis our Duty to look to our Credit as well as to our Conscience: Our Credit and good name before man must be cared for, as well as our Conscience before God, Acts 24.16. Rom. 12.17.2 Cor. 8.21. Thus Boza counsels her.

[That it might not be known a Woman was with him.]

Et Castè & Cautè egit, he acts both Chastly and Cautelously, to avoid scandal; he might probably think an evil report might be raised, if this had got abroad: Hence are we commanded, To abstain from all Appearances of evil. 1 Thes. 5.22. all shews and shadows of sin; because bad men Muse as they Ʋse, they are generally jealous of the worst, and will never speak of the best: Therefore Boaz makes Ruth rise be∣fore Day.

Observ. 2. From his advising her [To lie at his Feet all Night.] is this, 'Tis the great Grace of God that strengthens Frail Man to resist Temptation. No doubt but Boaz found Gods strengthening Grace to enable him for resisting the Temptation, or otherwise he had led himself into a Temptation (which we pray God may not do so with us) by this Advice, and been a Tempting the Tempter to Tempt him; which needs not, seeing our own Hearts will Tempt us without the Devil, Jam. 1.14, 15.

V. 15. [Bring the vail, &c.] The Apron, Sheet or Mantle: Women in some Countries do wrap themselves in such kind of Plads or Mantles when they go abroad. It must be some capacious thing to contain Six Measures of Barley. Hence

Observ. 1. True Vertue or Grace makes persons Universally good. Boaz was a Gracious or Vertuous Man, as Ruth was a Vertuous Woman; he is not good in one kind or respect only, but in other respects also. He is good in his Charity as well as in his Chastity, he adds one Grace to another, 2 Pet. 1.5. As he robbs not Ruth of her Chastity, so he bestows upon her his Charity; saying to her, Bring the Vail, that I may fill it with my Corn, not to take it from her, as the Churlish Watchmen did to Christs Spouse, Cant. 5.7.

[He measured.]

Not fill it at random, but took time to measure it out; It may be, that he might keep an exact account of the increase of his Field, and of Gods blessing therein; that he might know how near he came to Isaac's blessing, whose Field brought him an hundred-fold, Gen. 26.12. which is the utmost (that Christ mentions) of increase in the Parable of the Sower, Mat. 13.23. Hence

Observ. 2. Gods blessings bestowed on us should be recieved by us in an exact reckoning; we should receive them (pondere, mensurâ & numero) by number, weight and measure, to take the tale, to ponder the weight, and to behold the quantity of them, is an ex∣cellent way to get a Thankful Heart and a Rendring Disposition with David, Psal. 116.12.

[Six measures of Barley.]

So that he knew what he gave her, he gives not hand over head, as one in hast. Hence

Observ. 3. As Charity is no Churle, so neither must it be Blind or Extravagant: His li∣berality is not lavish in laying out Gods blessings, but he giveth in Judgment and with Discretion, not without consideration: Prudence is the General Guide and Uni∣versal Mistress in all Acts and Exercises of Vertue, Psal. 112.5. The Hebrew is (Shesh Segnorim) Six Barleys: Had he given her six Barley Corns, his gift had been more niggardly than bountiful. The former substantive being cut off by an Ecclipsis, 'tis supplied by adding a Bushel or an Homer; it cannot be the former, for it was not possible for Ruth to carry six Bushels of Barley (which weighs one hundred and sixty pound weight,) neither could her Mantle contain it. This measure therefore must be an Omer, which is the tenth part of an Ephah, Exod. 16. v. last, which came nigh to our Bushel; which also her Mantle might hold, and her Shoulders might bear; however, 'tis doubtless as much as she could well carry: Boaz will not send her away empty but laden home. Hence

Observ. 4. As Boaz, so much more our God, never sends home true suitors empty. He giveth, and he giveth liberally, he giveth Grace, he giveth more grace, Jam. 4.6. and more Grace, even a bosom full of blessings, even as many as they can bring Faith to bear away: Every Sabbath, and Sermon, or Sacrament, Christ cries to us as Boaz to Ruth (his suitor) bring hither thy Vail, (not a little but a great Faith) that I may fill it; Open thy mouth wide that I may fill it, Psal 81.11. Faith is the receiving Grace, God proportions his performing to our believing: As thou believest so be it unto thee, Matth. 8.13. The greater that the Vessel or Water-pot is which is carried to the

Well, the more Water it bringeth home in it: The greater that the sacks were which the Patriarchs (in the Famine) carried with them into Egypt; the more Corn they contained to carry home in them, for themselves and for their Families.

V. 16. [When she came to her Mother,] who probably knew her not (it being yet Dark,) and therefore asked Who she was? This shows that Ruth hasted home for three Reasons.

First, For the Danger of the way, it being so early and before Day.

Secondly, For the burden she bare to be disburthened.

Thirdly, For her Joy, that she might communicate to her Mother her happy suc∣cess▪ Hence

Observ. 1. As Ruth did, so every good Soul should basten home; to wit, to Heaven, we should have Pauls (Cupio dissolvi) I desire to be dissolved and to be with Christ, which is far, far better, Phil. 1.23. and that upon the same cogent Reasons that made Ruth hast home.

N. B. First, The Danger we are in, while we are in this Dark, Forlorn World.

Secondly, The Burden of Sin we carry upon us. Here

Thirdly, The Joy we hope for at our Fathers House hereafter.

[Who art thou?]

This Question Naomi asked before she opened Ruth the Door, who in the dark could not well be discerned, though poor People fear not Robbing. Hence

Observ. 2. As Naomi, so Gracious Souls should look well to their Doors; examine all comers, saying, Who art thou? Keep the Door of your Hearts, Prov. 4.23. And cover it, Numb. 19.15.

[All that the Man had done to her.] That is, said unto her. Hence

Observ. 3. A good Mans saying is looked on as good as doing; as Gods Dicere est facere, The Lord spake and it was done, Gen. 1. often. And his benedicere est benefacere, his bles∣sing is benefiting: He is faithful that hath Promised, Rom. 4.21. 2 Tim. 2.13. Heb. 10.23. and 11.11. So when a good Man hath once promised any thing, we then say 'tis as good as done. Hence.

Observe lastly, 'Tis Saints Duty to exchange their experiences; to be telling one ano∣ther what the Lord hath said to, and done for their Souls, Psal. 66.16. as Ruth did to Naomi here, what the man had said to her, or done for her. Happy is that Soul which can say Christ hath promised me Marriage, hath contracted with me to spread his skirt over me.

V. 17. [He said to me] His Heart and Tongue were relatives in this liberal Love. Hence

Observ. 1. Love in the Heart will discover it self every way: In the Eye, in the Mouth, and in the Hand too; Eat not the Bread of him that hath an Evil Eye, Prov. 23.6.

Dat bene dat mulltum, qui dat cum munere vultum.

He put her not off with cold Complements, Jam. 2.15, 16. saying, be warmed with a fire of words, or be cloathed with a suit of complements. If Love be in the Heart, 'twill be in the hand too.

[Go not empty.] This liberal man, Deviseth liberal things, Isa. 32.8. By liberal things shall he stand. Hence

Observ. 2. Giving not Getting, Handing out, not Hoarding up, is the true way of right Thriving, One would think that a man of a publick spirit, who is more for laying out (in doing good to others) than for laying up (only for his own good;) is most likely to fail and fall, but God hath promised he shall stand by liberal things; for this is Lend∣ing to the Lord, Prov. 19.17. 'tis a Laying up Treasure in Heaven, and a laying hold of Eternal Life, 1 Tim. 6.17, 18. The Lord gives command that Masters should be liberal to Old Servants, Deut, 15.13, 14. Thou shalt not send him empty away, but give some liberal ac∣knowledgment that God hath blessed thee by his Labours.

N. B. How then ought People to be liberal (according to their Ability,) to the Ser∣vants of Christ, especially Old Ministers, that hath laboured long in Word and Doctrine!

V. 18. [Sit still my Daughter.] That is, stir not abroad to be (as some Women would be) tattling the matter to others, but rest in what is done, and wait on God for the Issue. Hence

Observ. 1. When lawful means are rightly used, then should we wait upon God for the End. The care of the means belongs to us, but the care of the end belongs God, 'Tis good to be active in respect of the means, and to be Passive in respect of the End: We must commit our selves in all well doing to the Lord, Psal. 37.5. 1 Pet. 4.19.

[Ʋntil thou know how the matter shall fall.]

'Tis said to fall, because all Earthly concerns (as it were) falls down out of Heaven according to the Heavenly Decree: And whatever God hath ordained to be done, (or to fall out in the World) by his Divine Decree before all Time, the same he brings to pass by his Divine Providence in the fulness of time. Hence

Observ. 2. All matters concerning Mankind are appointed by a Divine Decree in Heaven, before they be accomplished by a Divine Providence upon Earth: Even all Matches and Mar∣riages are made in Heaven, before ever they come to be solemnized on Earth: Godly Naomi looks upward (and teaches her Daughter to do so) to take special notice how Gods Providence would work, in this matter. So Casts this burden upon the Lord, that they (both) might be sustained, Psal. 55.22. 'Tis our work to cast care, and 'tis Gods work to take care; Casting all your care upon him, for he careth for you, 1 Pet. 5.7. We must let God alone (until his Big-belly'd Decree bring forth, Zeph. 2.2.) with his own Work, which is then only well done, when 'tis done by himself.

[The Man will not be at Rest.]

She knew he made Conscience of his Promise, and would be restless till he had paid that Due Debt▪ Hence.

Observ. 3. Conscientious Persons should be restless until they make good payment of their Promises. Alas, how few Boaz's are in the World, who pay what they promise.

Ruth, CHAP. IV.

Verse 1. THEN Boaz went up to the Gate.] This was the place of Judicature among the Jews, and the likeliest place to meet this Kinsman, either going out to, or coming in form his business in the Field. Hence

Observ. 1. The most probable means ought judiciously to be used in order to the accomplish∣ing of our purposed ends. Thus Boaz being restless for obtaining his Promised end Chap. 3. last, uses the likeliest means to obtain his End: And he makes a judicious choice Of sitting down in the Gate, where he might not only meet soonest with his Friend, but also, where he might have the assistance of the Aldermen, or Elders of the City. to Hear, Examine and Judge of the matter in hand.

N. B. Many a Man loses a good end, for want of right means tending to the end. The Serpent beguiled Eve in directing her to wrong means for the proposed end; (Ye shall be as Gods) was the end; but the means used to obtain this end, was more likely to make them Devils than Gods.

[Behold the Kinsman came by.] This remarkable passage of Providence hath a (Be∣hold) upon it. Hence

Observ. 2. A marvelous Providence doth attend Gods Servants, that do wait upon God in the way of Obedience. The guiding hand of God doth make many an happy hit in the occurrences of his People. As before so here, the Man whom he wanted, and waited for, must needs come by at such a seasonable time, and so give an expeditious Issue of the cause depending.

N. B. 'Tis our loss not to observe what we gain, by many an happy hit of Pro∣vidence; as one to my self this Day, and on many other Days. Christ must needs go through Samaria, John 4.4. Oh! happy are they, that (as the Samaritan Woman) are just in the way: That Christ must needs go; Christ will look upon such. Thus the comely contexture of various Providences, are very marvelous to those that make observation of them.

[Ho such a one.] Peloni Almoni. Hebrew Oquidam singularis: Both those Words Daniel contract into one, in (Palmon) calling Christ, [Palmoni Hamadabbar,] or most Singular Speaker, or one above all Names, Dan. 8.13. Almoni comes from Alam mutus, to signifie we are mutes as to asking after Christs name, seeing it is Secret,

Judg. 13.18. And wonderful, Isa. 9.6. and Jupiter [Amon] among the Heathens; sig∣nifies, H••ns tu, Quis es! Oh thou, who art thou! According to the Inscription upon the Athenian Altar, to the unknown God. Act. 17.23. Hence,

Observ. 3. God and Christ are Incomprehensible: 'Tis one of the Attributes of God: His Nature cannot be comprehended by any Name; hence the Spouse Names him not, but crys Emphatically [Oh thou whom my Soul Loveth!] Cant. 1.7. And Mary calls [Him, him, him] Three times over without a Name, Joh. 20.15. and Christ saith to Manoah, [Why askest thou thus after my Name, seeing I am called, as I am called, and such is thy weakness that it surpasseth thy Conception. As Gods Being sur∣mounteth all Created Beings, so his Nature surpasseth all Names and Notions.

N. B. But heré, [••eloni Almoni] which have no proper signification, but are used as our [Hear you Sir] parallel to those Phrases, [in such, and such a place,] 1 Sam. 21.2. 2 King. 6.8. Do show that the Spirit of God will not vouchsafe to name the Name of such a notorious Worlding that preferr'd his own Land before God's Law; which commanded him to continue the Name of his Deceased Brother, by Marry∣ing his Widow, Deut. 25.6, 7, 8. Hence,

Observ. 4. That wicked Worldings which love their own Land, better than God's Law, are not worthy of a name; either of God or Man: No doubt but Boaz knew well enough the Name of this Kinsman, he being a Man of Quality, and sate next to Boaz, above all the Ten Aldermen, or Elders; yet the Holy Pen-man of this Scripture, (though Inspired by the Holy Spirit, 2 Pet. 1.21.) doth not vouchsafe him a Name, as a Punishment for his Pride and Ingratitude; who was so over studious of his own Name, that his Dead Neighbours Name he regarded not at all, yea he despised that Vertuous Woman Ruth; neither did he mind the Law of his God: Therefore is he not worthy to be Named. Solomon saith, the Name, and Memory of the wicked shall rot (and stink too) Prov. 10.7.

V. 2. [He took ten Men of the Elders:] These were the Saned••im, or Court of Judicature, possibly ten; to mind them of the Ten Commandments, which was to be the Rule of their Ruledom: Those must hear the Cause tryed, be wit∣nesses of their proceedings, and likewise be Judges of the whole matter between them. Hence,

Observ. 1. Courts of Judicature (If not Neighbourly Arbitrations) must be the end of Controversies: Some Men are of such a litigious Life, that neither Amicable Arbitra∣tions, nor Decrees in Courts of Common Pleas, or (yet) of Chancery, will make them desist from Law Suits, but still they pursue their sueing of their peaceable Neighbours, until they come to be stigmatized, and branded with the black name of Common Barretors God usually fills men with the evil of their own ways, Prov. 14.14. They are paid home in their own coin, and are oft brought to a Morsel of bread. [Sit ye down here.] Sitting must be the posture of those that Judge of differ∣ences. Hence,

Observ. 2. Arbitrators, and Judges, ought to be of a Sedate, and composed Temper in hearing, and determining Controversies. Here they are commanded to sit, that is, to be of a Sedate Spirit, for Men usually start up from their seat when they are trans∣ported with Anger. Those Elders to whom God directs this very Case and Cause for Judgment, Deut. 25.7, 8. must be considerate.

V. 3. [And he said unto the Kinsman,] Without an Advocate, or Pleader at the Barr upon Fee; he opens his Cause, and states the Case himself, and that in few and fit words, so brings it to a speedy Issue; such was the simplicity and down-right honesty of that day. Hence.

Observ. 1. The Simplicity of former times, doth much condemn the wicked wiliness, and corrupt cunning and craftiness of latter and our present times.

N. B. The Law now is become a craft and mystery; there is more plain dealing (as to suits at Law) in other Lands, than in our Land, as in Denmark, &c. 'Tis the partys work there to state his own Case, whereupon the Law is Read, and so they determine the matter. Oh! What a shame it is, that Men (among us) will go to Law about every light and trifling occasion; yea, and spin out their Suits to such a ••••••gth, as possibly may last Seven Years. Insomuch that it may be truly said, no Suit (made of the strongest Cloth) will last a Man so long as a Suit in Chancery may: This is for lamentation.

[Naomi s••lletha parcel of Land.]

Boaz, having to deal with a wily Worldling, deals warily with him in opening his Cause, for he mentions Naomi only that had the Land to sell. As if it were her Dowry, or Joynture, but not a word of Ruth, the widow, who must go along with the Land according to the Law. Hence.

Observ. 2. Holy wisdom is wonderfully helpful in managing Affairs with a wily and wicked World. Our Lord's caution is, to be ware of Men, and bids us, be wise as Ser∣pents, and harmless as Doves, Math. 10.16.17. The head of a Serpent, and the heart of a Dove, are two necessary Ingredients, wherewith to make up the Composition of a Christian.

N. B. There must be neither too much, nor too little, either of the Serpent, or of the Dove; Piety without policy, is too simple to be safe; and policy without Piety, is too subtle to be good: Boaz, here was a just compound of both; who was both Innocent and prudent too, in telling the Kinsman of the Land, but not of the Wife, that must go along with the Land; at the first, while he soundeth his mind by an Ambiguous Speech He speaks not a word of Marrying Ruth, yet without any pur∣pose of deceiving him; because, This latter was necessarily implyed in the former; seeing he was bound to accept or reject both, if he accepted, or rejected either.

V. 4. [And he said, I will redeem it.]

This shews, he gaped for the Land, and was prepared for the purchase, be∣ing a Rich Man as well as Boaz, but nothing so kind, as he, to his Kind∣red. Hence,

Observ. Near Affinity may be without dear Affection: Solomon saith, better is a Neigh∣bour near hand, than a Brother a far of, Prov. 27.10. This narrow Soul had a wide Purse his Coffers were ready to fly open, at the tydings of a purchase of Land: Yet, Oh! How Hidebound is he towards his poor Relations: He was nearer in Affinity than Boaz, yet further off in Affection: He is not willing to part with a Penny to his two Poor Kinswomen, as Boaz did.

V. 5. [What day thou buyest the Field, &c.]

This marred the Market of this Churle, and 'twas well it was so, for poor Ruth, who might never expect comfort in such a Misers Bosom. Hence,

Observ. Our concerns are better carried on in Gods hands, than in our own: Naomi and Ruth, might have challenged, and chosen their next Kinsman by course; but God is making better Provision here for both the Widows, Maintenance for Naomi, and Marri∣age for Ruth, and both comfortable. God lays the nearest Kinsman aside, and takes the next to him, that both the Widdows (which are Gods Clients) might be well provided for: Naomi shall no more be Marah, but Naomi again. And while Orpah wants Bread in Moah, Ruth becomes a Lady in Canaan: Oh! Who would not wait upon God in his own way?

V. 6. [I cannot redeem it.]

Oh Inconstancy! 'twas before I will, and I can, but now 'tis I cannot [lest I marr, &c.] 'tis our duty to Answer Satan so; but not Christ so. Pleasure and pain: Piety and persecution go together. Hence,

Observ. 1. A mere Worldling is full of empty Words: A Man of Verbosity is a Man of Vanity; A Foolish and loquacious Man is this carnal Kinsman: Solomon saith, A Fool is full of Words, Eccles. 10.14. and multitude of words wants not Sin; Eccles. 5.3. Especially the Sin of Lying and Vanity, as here, his Verbosity in uttering those con∣trary Speeches, about one and the same matter, [I will, and I will not, I can, and I cannot] must needs have vanity, yea and lying in it.

Observ. 2. Is, Carnal Worldlings, want not levity and inconstancy, in their sayings and doings: They say and do, [Aliud Stantes, Aliud Sedentes,] one thing standing, and another thing sitting; change of postures procures change of mind, and of manners in such fickle and unstable Souls: One while they will, and another while they will not; one while they can, and another while they cannot, as here, and why so? 'Tis least [I marr my Inheritance.] Hence,

Observ. 3. A carnal Worlding, prefers his own Interest before Obedience to Gods Pre∣cepts: He prefers [Haram Domesticam, Arae Dominicae] a dirty Swine-stye before an Holy Sanctuary; he seareth more [Jacturam Regionis quàm Religionis] the loss of his Land, than the loss of his Lord: Saying with that cursed and carnal Cardinal in France, I would not lose my part in Paris, for my part in Paradise; for indeed no such wretch could have any part (at all) in Gods Paradise; no such dirty Dog shall ever tread upon that Golden Pavement, Revel. 21.21. and 22.15.

Observ. 4. Carnal Worldings will be wiser than the most wise God. This Worldly Muck-worm, Reasons, and Resolves here, as if the Father of all the Families both in Heaven, and on Earth, Eph. 3.15. would have undone his Family by a displeasing precept, he makes himself wiser than God, who sets the solitary in families, Psal. 68.6. and preserveth them in that state by his providence, which can never be con∣tradictory to his precept, nor his precept to his providence. Yet thus he Argues, [Should I Marry Ruth?] Alas, she is a poor Widdow, and brings no Addition to my Estate, and then the Old Woman (Naomi) must be maintained too, which will be a double charge; yea further, she being Young, may fill my House with Children; so weaken my Inheritance, when divided into many Streams; or if she brought him but one Child, he would want an Heir to bear his own Name, but Mahlons (that was de∣ceased) it must bear, and so he should beget a Child upon another Mans-bed; and therefore he thought to obey God (who blesseth those that obey him) would blast his Patrimony, and thus (with his carnal Reasonings, and for Worldly Respects) he dis∣penseth with his Disobedience to the express Law of God. Deut. 25. ver. 5, 6, 7. Whereas 'tis our duty to see always better things in Gods, will than in our own, and to believe Wisdom where we cannot behold Love.

V. 7. [Now this was the manner in former time concerning Redeeming.]

Here the Rites of Redemption (or Alienation of Lands) are Related, bearing some Resemblance with those prescribed in Moses's time, Deut. 25. yet with differ∣ence. Hence,

Observ. 1. Old Custom is of great Authority with all People. Custom is not only a Second Nature, but 'tis also a prime Law to many; as Tully said, those Customs I received by Tradition from my Ancestors [Nullius unquam me Movebit Autoritas] no Authority shall ever remove me. Mos (which signifies custom) is called [Magnus Trium literarum Tyrannus] a mighty Tyrant of Three Letters, that mightily prevails every where; as amongst those Barbarians that have a custom of throwing stones one at another once in the year; and this custom they cannot be persuaded to lay down, because they received it by Tradition from their Ancestors. But Jeremy tells us, The Customs of the People are vain, Jer. 10.3. old customs (without a consonancy to the Truth and Word of God, Joh. 17.17.) are but mouldy errors: So then the Jus Consuetudinarium (cryed up by the Romanists) ought to be Abandoned in as much as it Agrees not with the Truth. To make custom the chief Magistrate or Law of our Life, is to make our selves no better than dead Images, that are moved and carried on upon the Wheels of custom.

Observ. 2. Succession of time is very apt to alter primitive Institutions: Here some al∣terations were crept in, since the appointment of Moses, in Deut. 25. for there, the Widdow (refused by the next Kinsman) complained to the Elders of the injury offered her, but here, Ruth makes no such complaint. There, The Woman pull'd off his Shoe, but Here, The Man pulls off his own Shoe (himself) and gives it to his Neighbour the Goel or Redeemer; There she Spits in his Face to disgrace him: But here, no such matter is done, save only his delivering the Shoe to Boaz; whereby he renounced his own Right, so much as to tread upon that Land (without sufferance) and resigned all up to the Redeemer. Thus Alterations from the first Institution, and Innovations, are very apt to creep in upon us in Matters of Religion: Our Lord saith, [non crat sic ab Initio] it was not so from the beginning, Mat. 19.8.

[This was a Testimony in Israel.]

That is, it was entred upon Record, that the Redeemer should ever hold his Right to the thing redeemed. They made sure Bargains for the Earth. Hence,

Observ. 3. If Earth, much more Heaven should be assared. Oh what sure work was made about Anathoth's Field! Jer. 32. See v. 9. more of this.

V. 8. [So he drew off his Shooe.]

This was for confirming the Bargain, according to the custom of the Countrey, in giving Possession by Turf and Twig, or by Sod and Straw, laying them upon the Deed or Evidence, &c. Hence,

Observ. 1. To put off the Shoes of our Defilements is a Blessed Evidence of an Holy Resig∣nation of our selves to God. Thus Moses was commanded to put off his Shoes, Exod. 3.5. And thus was Joshuah also, Josh. 5.15. not so much because they stood upon Holy Ground as that both of them must design themselves to an Holy God: Oh that we could do so! inasmuch as that Ceremony of Spitting in the Face of this Refusing Kins∣man, was either omitted, or remitted, yet the Bargain was firm in Israel. From hence arises,

Observ. 2. Religion may be firm and right Religion without some Ceremonies. As this Bar∣gain was a right and firm Bargain without that Ceremony, for either it was become Obsolete, and out of use, or Ruth referr'd the whole concern to Boaz. Oh it were an happy thing, if the Worship of God were now accounted a right and firm Worship of God, without being so cloathed and clogged with so many Ceremonies over and above the nakedness and simplicity of the Gospel!

N. B. 'Tis pity they should be called but indifferent to Salvation, yet be account∣ed so necessary to preferment: Those indifferent things must not now either be omit∣ted, or remitted (though they have been for some time out of use) but are imposed as necessary things (though not mentioned amongst such, Acts 15.28.) whereby they lose the very Nature of Indifferency.

V. 9. [Ye are Witnesses this Day.]

'Twas Boaz's care to make his new Purchase with good assurance, Caveat Emptor; the Buyer must take heed that all be right, fast and firm: Thus Abraham did in his purchase, Gen. 23.16. Those were fit Witnesses, because they were Eye-Witnesses of the Bargain, and Ear-Witnesses also. Hereby he provided for his own security, and for the quietness and peace of his Posterity also, who otherwise might have been dispos∣sessed of it: 'Twas therefore an act of great prudence, and shall not we be as prudent for Heaven (that purchased Inheritance so call'd, Eph. 1.14.) as Abraham was of his Purchase, if we be the Sons and Daughters of Abraham? Thus Jeremy (as before) made sure work, by Evidences both Subscribed, (or Signed) and Sealed and Deliver∣ed before Witness; yea, and two Copies for preventing Quarrels, and after-Claims, Jerem. 32.9, 10, 11, 12. Men love to be upon sure Grounds in things that are Tempo∣ral: Oh that they were as wise in things that are Spiritual and Eternal!

V. 10. [Moreover Ruth the Moabitess have I purchased, &c.]

And 'twas a good Purchase, even the best part and main cause of his Purchase. Hence,

Observ. 1. A Godly Wife is a good Purchase. Boaz could not think he paid too dear for this Purchase, seeing she was one that feared God, and the price of such an one is far above Rubies, Prov. 31.10. A good Wife was one of the first real and Royal Gifts bestowed upon Adam. Though Ruth was a Moabitess (of that cursed Stock that were excluded from the Church, to the Tenth Generation, Deut. 23.3.) hence some do censure Boaz for Marrying Ruth but uniustly, for she was a Proselyte, and a Vertuous Woman, and came to trust under the Wings of the God of Israel: She was not as Solo∣mon's Mistresses, of Moab, that stole away his heart from God, Neh. 13.26.

V. 11. [The Lord make the Woman, &c.] This is their Prayer for a Blessing on his Marriage. Hence,

Observ. 1. Though Marriage be not a Sacrament (as the Romanists reckon it) yet ought it to be Solemnized and Sanctified by Prayer; as it is both an Holy Ordinance of God, Prov. 2.17. and an Honourable Estate to Man, Hebr. 13.4.

[That is come into thy House,] To possess it, as a good, not an evil Spirit. Hence

Observ. 2. Marriage is either a Marr-Age, or a Merry-Age: The Heathen could say, every Man at Marriage brings into his House, a good or an evil Spirit, so makes it an Heaven, or an Hell thereby.

[Like Rachel and Leah.] Beautiful as Rachel, Fruitful as Leah. Hence,

Observ. 3. Beautifulness and Fruitfulness are two Marriage-Blessings, which God gives to them that Marry in the Lord. Both those are the Gifts of God, and ought to be pray'd for by Man, and both these are Blessed Cements betwixt Married Couples, Gen. 24.16.67. Rebeccah was very fair, and Isaac loved her, and Gen. 30.20. and Job 19.17. Children are strong Cements both with Jacob and with Job, &c.

Query 1. Why is it not said, [like Sarah or Rebeccah?]

Answer 1. Because those two, Rachel and Leah, left their Countries, as Ruth did. 2. They desired Off-spring as she did. 3. From them sprang the Twelve Tribes only, but the Edomites were from Sarah and Rebeccah. 4. The Bethlemites were from Leah and Rachel. Rachel's Sepulchre was in the Suburbs of the City Bethlehem, Gen. 35.19.

Query 2. Why is Rachel set first?

Answer. Because dearer to Jacob, and his first Thoughts.

[Do worthily in Ephratah, &c.] All this was become a Jewish Form of Prayer.

Observ. 4. Every Man ought to do worthily in his place and station. All Men should be serviceable to God, and profitable to Man, not Inutile pondus terrae; as if Born on∣ly, Fruges Consumere, to no purpose, or to bad purpose; they are to bad purpose, by whom no body is better, but some body worse. See Ezek. 18.18.

V. 12. [Like the House of Pharez,] Who was the Bethlemites Progenitor, Gen. 38.29. of a Numerous and Honourable Family; see v. 18. and the Blessing of this Peoples Prayers, came upon the Head of Boaz and Ruth. Hence

Observe, 'Tis good to have a share in the Prayers of others. God graciously heard the Prayers of this People, for this Couple; for they had Children, Wealth and Honour, of them descended many and Mighty Princes, especially Messiah the Prince: The two grand priviledges of a Child of God. Are,

First, To be born upon the Wings of Prayer while he lives. And,

Secondly, Upon the Wings of Angels when he Dies.

V. 13. [Boaz took Ruth.] This was done before solemn Witnesses. Hence,

Observ. 1. Clandestine Marriages are not warranted by the Word; some Daughters are stolen away without Parents Consent: Boaz took her to be his Wife, not his Whore.

[He went in unto her:] A modest Expression of the Marriage Duty. Hence,

Observ. 2. No corrupt Communication should proceed out of our Mouths, Eph. 4.29. No Borborology, no Obscene, or filthy Speeches: The Hebrew Tongue is called Holy, (some say) because there is not one proper Name in it that signifies the Privities of ei∣ther Sex, or the Act of Copulation, but it uses a modest Phrase, or Periphrasis.

[The Lord gave her Conception.] Hence,

Observ. 3. The Key of the Womb (as of Heaven, of Hell, and of the Heart) hangs at God's Girdle: She had been Married to a Young Man, yet had no Child; now she is Married to an Old Man, yet hath a Child; this was by the singular Blessing of God, yea, and a Son too (which was more than a Daughter) to uphold the Name and Family even to the Birth of Christ.

V. 14. [And the Women said to Naomi.] Hence,

Observe, Women's Meetings ought not to be spent in vain and frivolous Chat, and idle Prattle; much less in Ribaldry and Scurrility: Here was an Holy way of Gossiping, so Luke 1.58. the time was not wasted, but spent in Praying, and praising of God.

[That his Name may be famous.] The Men had pray'd thus before, now the Women pray for the same. Hence,

Observ. 2. 'Tis an happy time when Men and Women do (even apart) pray for the same Blessing, Esther 4.16. Zech. 12.12. Mercy would then come to God's Family, and to our own.

V. 15. [A Restorer of thy Life, &c.] Hence,

Observe, Children ought to be Restorers of Life to their Aged Parents, and nourishers of their Old Age. Oh what a shame it is, that so many Children bring down the Gray∣hairs of Parents, with Sorrow to the Grave! Gen. 42.38. Many break the Hearts of their Parents, few are Restorers and Comforters, or Nourishers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Stork∣like so famous for Gratuity to their Dam, &c.

V. 16. [Naomi took the Child and laid it in her Bosome.] To wit, next her Heart. Hence,

Observe, Love hath a descending Nature, as the Beams of the Sun, it descends better than ascends. Naomi was but Mother-in-Law to its Mother, yet behold her Affection to it. 'Tis oft found, that Grand-mothers love their Grand-Children better than their own, from the descending Nature of Love. Hereupon she became Dry-Nurse to it. Oh the Ocean of Love that descends from Parents to Children!

V. 17. [The Women gave it a Name.]

To wit, those good Women, v. 14. perswaded the Parents so to Name it either at the Birth, or at the Circumcision, as usual.

[They call'd him Obed:] A Serviter, so he was to Naomi, whom he served with Com∣fort and Restoration; and so he was to God, a Serving Son: Obed, i. e. Obedient. The Name Obed put him in Mind of his Obedience and Service to God and his Parents, Mal. 3.17. as the Prince of Wales's Motto, [Ich Dien,] I serve, to suppress his Pride, &c.

V. 18. Though he was Mahlon's Legal Son, yet was he Boaz's Natural Son; the Ca∣talogue of whose Generation is set down to shew, that Shiloh came of Judah, accord∣ing to the Promise, which Matthew transcribes, Matth. 1.3, 5. Pharez, a Breaker, a Type of Christ, who broke the power of Death and Hell, and the Partition-Wall, then Zarah the Jew comes forth again, Gen. 38.29, 30. Boaz begot of Rahab, Matt. 1.5. as Obed of Ruth, &c. The Chaldee call Boaz the Good Man, by whose Prayers Canaan was freed from the Famine that drove out Naomi, &c. Laus Deo. Finis.