A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 2 · Commentary on the book of Ruth · Chapter 1

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 2 · Commentary on the book of Ruth · Chapter 1

p. 159RƲTH, 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 Hiſtorical 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 ſubſtance, 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 Chapters 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, David'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 enter 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.

p. 160Verſe 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 hereafter 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 foreign, 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 admirable 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 Scriptures) 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 ſignificant p. 161Names; to wit, Adam, Cain, Abel, which ſignifies, Earth, Poſſeſſion, Vanity, and which put altogether, taught Mankind this Divine Leſſon, That Earthly Poſſeſſions are but Vanity; our very Names ſhould mind us of our Duty.

Obſerv. 2. A good Name (in its ſenſe and ſignification) may be of great comfort to a Man in an evil Day. Thus it was to this Man, whoſe Name ſignified, My God is King; he might make a believing uſe hereof, pondering in his mind after this manner: Although 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 Sovereignty 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 Affections 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; [foreign. 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) Inamoured. 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 toward 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 delight 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 pointed 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 (together 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 appointed 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 Temperature, 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 Elimelech 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,

p. 162Obſerv. 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 Huſband.

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 mentioned, 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 Promiſes 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 ſatisfaction 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 Affliction, which God was pleaſed to ſend upon her as a great Exerciſe to her Faith and Patience: p. 163[And her two Sons] to wit, were left alſo of their Father Elimelech: The Mother 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 afflicted, 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. foreign, 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 Fatherleſs, 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 called, 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 Daughters 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, wherein 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 p. 164yet living, as Joſephus ſaith) without any ſuch Obſervation. Hence Rabbi Jonathan ſaith, That [Decurtati ſunt dies eorum,] their Days were cut ſhort, v. 5. becauſe they had broken God's Command in Deut. 7.3, 4. Thou ſhalt not make Marriages with Idolatrous 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 craving 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 Belial? 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 Diſobedience 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, according 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) Perſons be carried headlong with blind Affections, yet ſhould not dare to take that Woman for a Wife, which their Parents do not [Get] for them, and give to them, eſpecially 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 ſtiffnecked 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 Naturae 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, p. 165rather the quite contrary, for inſtead of Enlarging the Tribes of Iſrael, he reduced them from Ten to Two, which Wiſe Solomon little thought of, that it would be the Nature of his Fooliſh Son, when he put that Name upon him. Thus Abſhalom (which ſignifies) his Father's Peace, did as little anſwer his Name, being the Author of an Unnatural War againſt his own Father, and Jehu ſignifies a conſtant Man, yet prov'd Unconſtant; for in his latter time he regarded not to walk in the ways of the Lord God of Iſrael, 2 Kings 10.31. Yet generally, Conveniunt rebus Nomina ſaepe ſuis. Names and Natures hold good Correſpondency, as in Ruth here (as well as in Orpah) for Ruth and the Hiſtory that doth concern her, is a Type and Figure of the Church of God, which is ſubject to manifold Temptations and Tribulations in this lower World; She is afflicted, toſſed with Tempeſts, and not comforted, yet after all thoſe Toſſings God gives a joyful 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 Idolatry, is a very grievous Diſpenſation. Hence came David's [Woe is me that I am conſtrain'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 p. 166a bidding him [Go ſerve other Gods.] Thus the Prophet Jeremiah wiſh'd himſelf in the Wilderneſs when he was wearied out by the ungodly practices of his ungodly Countrymen Jer. 9.2. The good Lord bleſs Ʋs from any ſuch like occaſion: that our Iſraelites (in the Church) may not become worſe than the very Pagan-Iſhmalites, having the character that Aaron gave of Iſrael, thou knoweſt that this people are ſet on wickedneſs 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 (without 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 Generations.

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 converſation of godly Naomi in the Eyes of thoſe two Daughters of Moab, that it convinced 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 behold 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 diſpoſition of goodneſs to receive it: as here,

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

p. 167Obſer. 3. Every Heart ſhould hang and Hanker Heaven ward, as Naomi did Homeward 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 Blandiſhments! 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 return 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 Calamities 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 unſpeakably 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 concerning 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 Salvation, 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 foreign, 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 p. 168Rebellion againſt God, as of Subjects to their King, but ſins of Iſrael were baſe treacheries 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 Eternal. 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 Country, 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 Covetouſneſs) 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 Teſtaments) 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 ſeriouſly to them [I…e, Redite, Go, Return,] out of her love towards them, as ſhe was p. 169loth to lead them into an afflicted condition, by their living with Her who was now left in moſt pinching Poverty. It grieved her (more for their ſakes than her own) that the hand of the Lord was gone out againſt her (as ſhe ſays, v. 13.) ſhe had both Age and Experience that had acquainted her with Afflictions, and ſo could better bear them than they that were young, and therefore ſhe thought it beſt to bear her Affliction by her ſelf alone, and not to Involve them into the ſame alſo: this might be her tender Affection to them: but it ſeems rather a trial of the truth of their Affections 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 Wonders: 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 Parents, (as Undutiful ones do ſhorten them, bringing down their Gray Hairs with ſorrow to the Grave) and therefore in the Fifth Commandment God promiſes to prolong 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 Ʋnbelieving 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 partaking of their ſins and of their Plagues too, as Ahab and Azariah did.

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

p. 170Obſer. 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) becomes 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 nummos, &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 faemina 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 Marriage 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 better was that Oſculum Iſcarioticum, that Kiſs which Judas Iſcariot gave to our Bleſſed Saviour, 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 Heaven, 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 p. 171Soul: The latter is a Kiſs of Homage and Subjection; as Subjects do Kiſs the King's Hand in Submiſſion to his Kingly Power. And,

(3.) There is the Saints Kiſſing one another, Rom. 16.16. 1 Cor. 16.20. 2 Cor. 13.12. 1 Pet. 5.14. They in Primitive times did not Kiſs one another with an Hollow, but with an Holy Kiſs: This was a Cuſtom peculiar to thoſe times, though 'tis now degenerated 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 Society, [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 Reciprocation 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 Reſervation; 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 preſent 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 Wiſdom of an Angel of God, 2 Sam. 14.17, 20. that is, of a deep reach, and of a diſcerning Spirit) diſcovered all thoſe fair Promiſes to proceed more from ſudden Paſſion, 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 taken 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 Parable, p. 172I go, Sir, but went not, Matth. 21.30. I go, Sir, yea, but when, Sir? So here [Ki Ittak Naſhub.] It is certain we will return with thee, was enough uncertain; for beſides, 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 ſlideth 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-putaram, 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 Worſhip 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 Myriads 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 Goſpel, 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 p. 173her ſelf from the Counſel and Kindneſs of her Mother, by her returning unto Moab; while both thoſe Daughters ſtayed with their Mother, ſhe treats them kindly, and does the beſt ſhe can for them; here ſhe calls them [her Daughters] two times, as if they had been Naturally Born of her; you that are Mothers in Law, or Step Mothers, 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, Moroſeneſs 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 feigned 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 deceaſed 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 Antitype 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 aſſuredly, 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 being 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 meaſure 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 p. 174even, each of them had Twenty one. The Young Gallants of the City accompanied the Corps of the Woman to the Burial, with Palms and Laurels, in a Triumphant manner, becauſe the Man had got the Victory, Hierom Epiſt. 11. but though Succeſſive 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 Nunnery. 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 (according 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 Thirteen or Fourteen Years of Age, when he left the Company of his Brethren (the Patriarchs) 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 Canaanitiſh 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 ſufficient 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 Merry-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 neither are Marriages to be deferr'd and delayed too long, until Perſons be too old and paſt Children. [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 Children, 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, p. 175or by the skill of the Midwife, ever be parted aſunder alive, but either the Child, or the Mother, or both dieth: And as to Mens tarrying long, 'tis obſervable. That the Jews have a Law (even at this Day) that every Male ſhould Marry when he is about Twenty Years old, otherwiſe he is looked upon as one that liveth in ſin, unleſs where there is a ſpecial Gift of Continency; but every one hath not that peculiar Gift, 1 Cor. 7.7, 36. And among the Jews, Marriage was not held a thing indifferent, or at their own liberty to chuſe or refuſe at their own liking, but it was a binding Command See their Targum on Gen. 1.28. and 2.18.

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

Obſerv. 3. That the Fornications of this Sinful Day (we now live in) are abominable to God and Man; How many Wantons and Light-Skirts have we that make themſelves. 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 ſatisfying 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 medicine (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 [foreign] 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 filthineſs 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 wanteth a Wife, wanteth a Joy, a Bleſſing, an Expiation, and is without a Wall, without 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 Romaniſts 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 p. 176them;) yet let all that fear the Lord, duely and daily bleſs him for bringing ſuch a glorious Creature (as a good Wife) into his Bed and Boſom; and a man may glory in her, ſo he do but glorifie God for her. Marriage is of Divine Inſtitution, Gen. 2.22. 'Twas of God, not (as the old and new Hereticks ſinfully ſay,) of the Devil. The firſt Marriage had three excellencies, writ plainly upon it: 1. Gods [Dixit.] 2. Gods [Duxit.] 3. Gods [Benedixit.]

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

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

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

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

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

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

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

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

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

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

3. She was Childleſs alſo in the loſs of her two Sons, (Mahlon and Chilion) which ſhould have been a Comfort to her in her Old Age; as Noah was to his Parents, Gen. 5.29. and as Obed was to Naomi [The restorer of her Life, and the nouriſher of her Old Age, Ruth 4.15. Naomi now was ſtripped of all, ſo became a fitter Client for a Gracious 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 conſider this, eſpecially the wicked Wantons in our Day, which while they tempt one another 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 puniſhment 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, p. 177with the Superſtitious Heathens or Atheiſts, and ſtill the Devil doth ſuggeſt to the Minds of Men (when evil doth befal them) that their croſſes are no more than common events, ſuch as have a time to come in, and muſt have a time to go in, &c. and People 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 Inſtrument, 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 Artificially 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 Eternity, yet more than all theſe Fears is the Wrath of God; all theſe and ſuch like are nothing 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 recompenceth 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 overflowing 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 Religious 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 p. 178upon the Dead Body, and waſhes the Head thereof, with her warm Tears, which ſhe afterwards devours together with the Body: Orpah's Tears were indeed no ſuch Tears, being Tears of Humanity and not of Beſtiality: She Weeps and Kiſſes, ſhe Kiſſes and Weeps again, and with her Kiſs gave her Mother a final farewel. Hence Philo ſaith, [foreign] 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 Complemental Kiſs, and then give him a final farewel, as Orpah did to her Mother; ſo Demas 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 Spiritual Union: Thus Ruth ſtayed with her Mother, and did not (as Orpah did) unworthily 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 broken 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 ſlippery 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, wherein 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 wonder 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 diſgrace 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 p. 179towards Canaan, yet ſhe turns her back again, having declined the Religion of Moſes, which ſhe had ſeemingly profeſſed while her Husband was alive for about Ten Years, now ſhe turns again to her Country Idols, as if thoſe meer Fictions, (the baſe Brats of Mans empty Brains, 1 Cor. 8.4.) were better to ſerve than the true God of Iſrael: An Idol is nothing, and yet ſuch a vain Mind hath acted Mankind, that they have made a Multitude of Gods (which the wiſer Heathens did oppoſe, and Socrates ſuffer'd Death for oppoſing it.) Heſiod in his time, reckons up no leſs than Thirty Thouſand that then were, and what an Army of them (may we think) were deviſed in after Ages. It was the Serpent's (or Satan's) Grammar that firſt taught [Deum pluraliter declinare,] to decline [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 Infinite 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 prodigious 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 urdergo 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 Example; 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 weathers 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 upon 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 otherwiſe, 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 manner; ſo fix'd Ruth was to make Naomi's People her People, and Naomi's God her God, that p. 180neither fair words, nor foul Actions could unſettle her; herein ſhe gave demonſtration of a true Convert. Hence

Obſerv. 2. 'Tis the bleſſed Character of a true Convert, to have hearty Love for God and his People, to deſire Communion with both, and to withdraw from the Company of God's Enemies: 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 Abimelech, 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 dwindles 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 Companion, &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 Relations 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 Relations (which poſſibly are ſnatch'd from them before they be aware) as the Prieſt was p. 181ſerved, who promis'd to himſelf great preferment, when he heard his Uncle was made the Pope, yet his next Tidings be receiv'd was, that the Pope, his Uncle, was dead; which made him cry out, Alas, I never thought of his Death: So there be others that live ſo Licentiouſly, as if they ſhould never die, never come to Judgment, as if they were to have an Eternity of pleaſure of ſin in this World, as Pſal. 49.10, 11, 12, 13. Solomon doth wiſely cut the Cocks-comb of the Younker's Courage in ſin, with a ſtinging [But] at the end of all his Jollity, that Marrs all his Mirth: But know, that for all theſe things God will bring thee to judgment, Eccleſ. 11.9. 'Tis ſublime folly then for Perſons to have ſuch Inward Thoughts, as if their Houſes, or Lives, ſhould be for ever. 'Tis very remarkable, the firſt Doom that ever was denounced in the World, was about the entring 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 devoured 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 Reſurrection with him, (as Ruth doth here) and his place purchas'd for Burying in, was at Hebron (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 (according 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) [foreign] 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 Burial: p. 182'Twas a ſad Judgment denounced againſt that proud Lucifer, [not Belzebub of Hell, (as ſome Antients ſay) but Belſhazzar of Babylon,] that he ſhould not be joined in Burial, with his Compeers and Fellow Kings in Funeral State and Pomp, &c. Iſa. 14.20.

[The Lord do ſo to me and more alſo,] this is a form of Imprecation (frequently uſed in Scripture) wherein more (by an Apoſiopeſis) is underſtood than expreſſed. The Evils Imprecated are not expreſly mentioned; yet thus much this form of Speech implyeth, 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. Children 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 reſiſted 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 [foreign] 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 Underlings 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. towards 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 p. 183Daughter (Ruth) given to her, that clave as cloſe to her as her Husband; and reſolves 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 Providence) 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 [foreign] 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, [foreign] 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 troubles (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 together. 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 wickedneſs, to Play-Houſes, and places of Revelling, &c. This is rather a betraying 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 ſubſtantiam 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 propound 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. p. 1842.14. to wit, Fair Faces to tempt them to Corporal and Spiritual Fornication; that God might ſee ſin flagrant in Jacob and ſo fall foul on them with his Plagues.

[All the City was moved about them] Vattehem Kol-Hagnir Gnalehen, there was not only a commotion among the Citizens about her; but alſo a ſtrange kind of tumultuation, (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 Commotion, 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 condition 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 Kingdoms. '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 [foreign] 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 heretofore 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 called 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, Quantum 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 defloured 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 p. 185pompous Proſperity: Hearing ſuch diſcourſe, ſhe anſwers again in a very lowly Language▪ altogether agreeable to the preſent Providences of God upon her, God had afflicted her, and ſhe would carry her Sails according to thoſe Divine Diſpenſations: How many are humbled 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 afflicted, 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 Affliction, 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, either 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 Marah'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 bemoans 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 beginning 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 without 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 Bleſſing 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 affecting 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 unmannerly 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 being 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 unwarrantable 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 p. 186Cup that this my Father gives me to drink, ſhall I not drink it? John 18.11. Oh what an allay it was to David, when able to ſay, The Lord hath bid Shimei Curſe me! 2 Sam. 16.10, 11. David could not ſay at another time, The Lord hath bid Nabal be churliſh to me,] the want of which made him run Riot into a raſh Vow, 1 Sam. 25.22. in his Reſolution 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 loſſes 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 Divine 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 betwixt 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 mighty 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) breaking 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.