Works of Joseph Hall, Book 11 – Title page 55

Works of Joseph Hall · Book 11 – Title page 55

p. 945CONTEMPLATIONS. THE ELEVENTH BOOKE. The Leuites Concubine.

THere is no complaint of a publikely diſordered State, where a Leuite is not at one end of it; either as an agent, or a patient. In the Idolatrie of Micha, and the Danites, a Leuite was an actor: In the violent vncleanneſſe of of Gibeah, a Leuite ſuffers. No Tribe ſhal ſooner feele the want of gouernment, then that of Leui.

The law of God allowed the Leuite a wife; humane conniuence, a concubine; neyther did the Iewiſh concubine differ from a wife, but in ſome outward complements; Both might challenge all the true eſſence of marriage; ſo little was the difference, that the father of the concubine is called the father in law to the Leuite. Shee whom ill cuſtom had of a wife made a concubine, is now by her luſt, of a concubine made an harlot: Her fornication, together with the change of her bed, hath changed her abode. Perhaps her owne conſcience thruſt her out of doores, perhaps the iuſt ſeuerity of her husband. Diſmiſſion was too eaſie a penalty for that which God had ſentenced with death: She that had deſerued to be abhorred of her husband, ſeeks ſhelter frō her Father. Why would her Father ſuffer his houſe to be defiled with an adultreſſe, tho out of his own loynes? Why did he not ra-ſay, What? Dooſt thou thinke to finde my houſe an harbor for thy ſin? Whiles thou wert a wife to thine husband, thou wert a daughter to me; Now, thou art neyther; Thou art not mine; I gaue thee to thy husband; Thou art not thy husbands, thou haſt betrayed his bed; Thy filthineſſe hath made thee thine owne, and thine adulterers; Goe ſeeke thine entertainement, where thou haſt loſt thine honeſty; Thy lewdneſſe hath brought a neceſſity of ſhame vponupon thine abbettors; How can I countenance thy perſon, and abandon thy ſinne? I had rather be a iuſt man, then a kinde Father; Get thee home therefore to thy husband, craue his forgiueneſſe vponupon thy knees, redeeme his louelove with thy modeſty, and obedience; when his heart is once open to thee, my doores ſhall not be ſhut: In the meane time, know, I can be no Father to an harlot. Indulgence of Parents is the refuge of vanity, the bawd of wickedneſſe, the bane of children. How eaſily is that Theefe induced to ſteale, that knowes his Receiuer? When the lawleſnes of youth knowes where to finde pitty and toleration, what miſchiefe can it forbeare?

By how much better this Leuite was, ſo much more iniurious was the Concubines ſinne. What husband would not hauehave ſaid; She is gone, let ſhame and griefe goe with her; I ſhall find one no leſſe pleaſing, and more faithfull: Or if it be not to much mercy in me to yeeld to a returne; let her that hath offended ſeeke me: What more direct way is there to a reſolued looſeneſſe, then to let her ſee I cannot want her? The good nature of this Leuite caſt off all theſe tearmes; and now, after foure months abſence, ſends him to ſeeke for her, that had runne away from her fidelity: And now hee p. 946thinkes, She ſinned againſt me; perhaps ſhe hath repented; perhaps, ſhame and feare hauehave with-held her from returning; perhaps ſhe will be more loyall, for her ſinne: If her importunity ſhould win me, halfe the thankes were loſt; but now, my voluntary offer of fauour ſhall oblige her for euer. LoueLove procures truer ſeruitude then neceſſity: Mercy becomes well the heart of any man, but moſt of a Leuite. He that had helped to offer ſo many ſacrifices to God for the multitude of eueryevery Iſraelites ſinnes, ſaw how proportionable it was, that man ſhould not hold one ſinne vnpardonable: He had ſerued at the Altar to no purpoſe, if he (whoſe trade was to ſue for mercy) had not at all learned to practiſe it.

And if the reflexion of mercy wrought this in a ſeruant, what ſhall we expect from him, whoſe eſſence is mercy? O God, we doe eueryevery day breake the holy couenant of our louelove; We proſtitute our ſelues to eueryevery filthy tentation, and then runne, and hide our ſelues in our fathers houſe, the world. If thou didſt not ſeeke vsus vp, we ſhould neuer returne; if thy gracious proffer did not preuent vsus, we ſhould be vncapeable of forgiueneſſe. It were abundant goodneſſe in thee to receiue vsus, when we ſhould intreat thee: but lo, thou intreateſt vsus that we would receiue thee. How ſhould we now adore and imitate thy mercy, ſith there is more reaſon, we ſhould ſue to each other, then that thou ſhouldeſt ſue to vsus; becauſe we may as well offend, as be offended!

I doe not ſee the womans father make any meanes for reconciliation: but when remiſſion came home to his dores, no man could entertaine it more thankfully. The nature of many men is froward to accept, and negligent to ſue for; they can ſpend ſecret wiſhes vponupon that which ſhall coſt them no indeuour.

Great is the power of louelove, which can in a ſort vndoe euils paſt, if not for the act, yet for the remembrance. Where true affection was once conceiued, it is eaſily pieced againe, after the ſtrongeſt interruption. Heere needs no tedious recapitulation of wrongs, no importunity of ſute. The vnkindneſſes are forgotten, their louelove is renued; and now the Leuite is not a ſtranger, but a ſonne; By how much more willingly he came, by ſo much more vnwillingly hee is diſmiſſed. The foure moneths abſence of his daughter is anſwered with foure dayes feaſting; Neither was there ſo much ioy in the former wedding feaſt, as in this; becauſe thē he deliuered his daughter intire; now, deſperate: then he found a ſonne; but now, that ſonne hath found his loſt daughter, and he found both. The recouery of any good, is far more pleaſant then the continuance.

Little doe we know what euill is towards vsus: Now did this old man, and this reſtored couple promiſe themſelues all ioy and contentment, after this vnkinde ſtorme; and ſaid in themſelues, Now we begin to liue. And now this feaſt, which was meant for their new nuptialls, proues her funerall. Euen when we let our ſelues looſeſt to our pleaſures, the hand of God (though inuiſibly) is writing bitter things againſt vsus. Sith wee are not worthy to know; it is wiſedome to ſuſpect the worſt, while it is leaſt ſeene.

Sometimes it falls out, that nothing is more iniurious then courteſie. If this old man had thruſt his ſonne and daughter early out of dores, they had auoyded this miſchief; now his louing importunity detaines them to their hurt, and his owne repentance. Such contentment doth ſincere affection finde in the preſence of thoſe we louelove, that death it ſelfe hath no other name, but departing. The greateſt comfort of our life, is the fruition of friendſhip, the diſſolution whereof, is the greateſt paine of death: As all earthly pleaſures, ſo this of louelove, is diſtaſted with a neceſſity of leauing. How worthy is that onelyonly louelove to take vp our hearts, which is not open to any danger of interruption; which ſhall out-liue the date euen of faith and hope, and is as eternall, as that God, and thoſe bleſſed ſpirits whom wee louelove? If we hang neuer ſo importunately vponupon one anothers ſleeues, and ſhead flouds of teares to ſtop their way, yet we muſt bee gone hence; no occaſion, no force, ſhall then remoue vsus from our fathers houſe.

The Leuite is ſtayed beyond his time by importunity, the motions whereof are boundleſſe, and infinite; one day drawes on another; neither is there any reaſon of this p. 947dayes ſtay, which may not ſerue ſtill for to morrow. His reſolution at laſt breakes thorow all thoſe kinde hinderances, rather will he venture a benighting, then an vnneceſſary delay. It is a good hearing that the Leuite makes haſt home: An honeſt mans heart is where his calling is; ſuch a one, when he is abroad, is like a fiſh in the aire; whereinto if it leape for recreation, or neceſſity, yet it ſoone returnes to his own element. This charge, by how much more ſacred it is, ſo much more attendance it expecteth: Euen a day breakes ſquare with the conſcionable.

The Sunne is ready to lodge before them: His ſeruant aduiſes him to ſhorten his iourney, holding it more fit to truſt an early Inne of the Iebuſites, then to the mercy of the night. And if that counſell had been followed, perhaps they, which found Iebuſites in Iſrael, might hauehave found Iſraelites in Iebus. No wiſe man can hold good counſell diſparaged, by the meanneſſe of the Author: If we be glad to receiue any treaſure from our ſeruant, why not precious admonitions?

It was the zeale of this Leuite that ſhut him out of Iebus; We will not lodge in the City of ſtrangers. The Iebuſites were ſtrangers in religion, not ſtrangers enough in their habitation: The Leuite will not receiue common courteſie from thoſe which were aliens from God, though home-borne in the heart of Iſrael. It is lawfull enough in tearmes of ciuility to deale with Infidels; the earth is the Lords, and we may enioy it in the right of the owner, while we proteſt againſt the wrong of the vſurper; yet the leſſe communion with Gods enemies, the more ſafety. If there were another aire to breathe in from theirs, another earth to tread vponupon, they ſhould hauehave their own. Thoſe that affect a familiar intireneſſe with Iebuſites, in conuerſion, in leagues of amity, in matrimoniall contracts, bewray eyther too much boldneſſe, or too little conſcience.

He hath no bloud of an Iſraelite, that delights to lodge in Iebus: It was the fault of Iſrael, that an heatheniſh Towne ſtood yet in the nauell of the Tribes, and that Iebus was no ſooner turned to Ieruſalem: Their lenity and neglect were guilty of this neighbourhood, that now no man can paſſe from Bethleem Iuda, to Mount Ephraim, but by the City of Iebuſites. Seaſonable iuſtice might preuent a thouſand euils, whic… afterwards know no remedy but patience.

The way was not long betwixt Iebus and Gibeah: for the Sun was ſtooping when the Leuite was ouer againſt the firſt, and is but now declined when he comes to the other. How his heart was lightned, when he was entred into an Iſraelitiſh City! and can thinke of nothing, but hoſpitality, reſt, ſecurity. There is no perfume ſo ſweet to a Traueller, as his own ſmoake. Both expactation and feare doe commonly diſappoint vsus; for ſeldome euer doe we enioy the good we looke for, or ſmart with a feared euill. The poore Leuite could hauehave found but ſuch entertainment with the Iebuſites. Whither are the poſterity of Beniamin d…generated, that their Gibeah ſhould be no leſſe wicked then populous? The firſt ſigne of a ſetled godleſneſſe, is, that a Leuite is ſuffered to lye without doores. If God had been in any of their houſes, his ſeruant had not been excluded: Where no reſpect is giuen to Gods meſſengers, there can be no Religion.

Gibeah was a ſecond Sodome; euen there alſo is another Lot: which is therefore ſo much more hoſpitall to ſtrangers, becauſe himſelfe was a ſtranger. The Oaſt as well as the Leuite is of Mount Ephraim: Each man knowes beſt to commiſerate that euill in others, which himſelfe hath paſſed thorow. All that profeſſe the Name of Chriſt, are Countrymen, and yet ſtrangers here below; How cheerefully ſhould we entertaine each other, when we meet in the Gibeah of this in hoſpitall world?

This good old man of Gibeah came home late from his worke in the fields: The Sunne was ſet ere he gaue ouer; And now, ſeeing this man a ſtranger, an Iſraelite, a Leuite, an Ephramite, and that in his way to the houſe of God, to take vp his lodging in the ſtreet, hee proffers him the kindneſſe of his houſe-roome. Induſtrious ſpirits are the fitteſt receptacles of all good motions; whereas thoſe which giuegive themſelues to idle and looſe courſes, doe not care ſo much as for themſelues. I heare of but one man at his worke in all Gibeah: the reſt were quaffing and reuelling. That p. 948one man ends his worke in a charitable entertainement; the other, end their play in a brutiſh beaſtlineſſe, and violence. Theſe villanies had learned both the actions and the language of the Sodomites: One vncleane diuell was the prompter to both: and this honeſt Ephramite, had learnt of righteous Lot, both to intreat, and to proffer. As a perplexed Mariner, that in a ſtorme muſt caſt away ſomething, although precious; ſo this good Oaſt, rather will proſtitute his daughter a virgin, together with the concubine, then this prodigious villany ſhould be offered to a man, much more to a man of God.

The deteſtation of a fouler ſinne drew him to ouer-reach in the motion of a leſſer; which if it had been accepted, how could he hauehave eſcaped the partnerſhip of their vncleanneſſe, and the guilt of his daughters rauiſhment? No man can waſh his hands of that ſinne, to which his will hath yeelded. Bodily violence may be inoffenſiue in the patient; voluntary inclination to euill (though out of feare) can neuer be excuſable: yet behold, this wickedneſſe is too little to ſatisfie theſe monſters.

Who would hauehave looked for ſo extreame abomination from the loynes of Iacob, the wombe of Rachel, the ſonnes of Beniamin? Could the very Iebuſites their neighbors be euer accuſed of ſuch vnnaturall outrage? I am aſhamed to ſay it, Euen the worſt Pagans were Saints to Iſrael. What auailes it that they hauehave the Ark of God in Shilo, while they hauehave Sodom in their ſtreets? that the law of God is in their fringes, whiles the diuell is in their hearts? Nothing but hell it ſelfe can yeeld a worſe creature then a depraued Iſraelite; the very meanes of his reformation, are the fuel of his wickedneſſe.

Yet Lot ſped ſo much better in Sodom, then his Ephraimite did in Gibeah, by how much more holy gueſts he entertained. There the gueſts were Angels; heere a ſinfull man. There the gueſts ſaued the oaſt; here the oaſt could not ſaue the gueſt from burtiſh violence. Thoſe Sodomites were ſtricken with outward blindnes and defeated; Theſe Beniamites are onelyonly blinded with luſt, and preuaile. The Leuite comes forth, perhaps his coat ſaued his perſon from this villany; who now thinks himſelfe wel, that he may hauehave leaue to redeeme his own diſhonour with his concubines. If he had not loued her dearely, he had neuer ſought her ſo farre, after ſo foule a ſinne; Yet now his hate of that vnnaturall wickednes ouercame his louelove to her; Shee is expoſed to the furious luſt of barbarous Ruffians, and (which he miſdoubted not) abuſeth to death.

Oh the iuſt and euen courſe which the Almighty Iudge of the world holds in all his retribulations! This woman had ſhamed the bed of a Leuit, by her former wantonneſſe; ſhe had thus far gone ſmoothly away with her ſinne; her father harboured her, her husband forgaue her, her owne heart found no cauſe to complaine, becauſe ſhee ſmarted not: now, when the world had forgotten her offence, God cals her to reckoning, and puniſhes her with her owne ſinne. She had voluntarily expoſed her ſelfe to luſt; now is expoſed forceably. Adultery was her ſin, adultery was her death. What ſmiles ſoeuer wickedneſſe caſts vponupon the heart, whiles it ſollicites; it will owe vsus a diſpleaſure, and proue it ſelfe a faithfull Debter.

The Leuite looked to finde her humbled with this violence, not murdered; and now, indignation moues him to adde horrour to the fact: Had not his heart been rayſed vp with an exceſſe of deſire to make the crime as odious, as it was ſinful, his action could not be excuſē. Thoſe hands that might not touch a carkais, now carue the corps of his own dead wife into morſels, and ſend theſe tokens to all the Tribes of Iſrael; that when they ſhould ſee theſe gobbets of the body murdered, the more they might deteſt the murderers. Himſelfe puts on cruelty to the dead, that he might draw them to a iuſt reuenge of her death. Actions nororiouſly villanous, may iuſtly countenance an extraordinary meanes of proſecution. EueryEvery Iſraelite hath a part in a Leuites wrong; No Tribe hath not his ſhare in the carcaſſe, and the reuenge.

p. 949The deſolation of BENIMIN.

THeſe morſels could not chuſe but cut the hearts of Iſrael with horror and compaſſion; horror of the act, and compaſſion of the ſufferer: and now their zeale drawes them together, either for ſatisfaction, or reuenge. Who would not hauehave looked that the hands of Beniamin ſhould hauehave been firſt vponupon Gibeah; and that they ſhould hauehave readily ſent the heads of the offenders, for a ſecond ſeruice after the gobbets of the concubine? But now, in ſtead of puniſhing the ſinne, they patronize the actors; and will rather die in reſiſting iuſtice, then liue and proſper in furthering it.

Surely, Iſrael had one Tribe too many: all Beniamin is turned into Gibeah, the ſons not of Beniamin, but of Belial. The abetting of euill, is worſe then the commiſſion; This may be vponupon infirmity, but that muſt be vponupon reſolution: Eaſie puniſhment is too much fauour to ſinne: conniuence is much worſe: but the defence of it (and that vntounto bloud) is intollerable. Had not theſe men been both wicked and quarrellous, they had not drawne their ſwords in ſo foule a cauſe. Peaceable diſpoſitions, are hardly drawn to fight for innocence; yet theſe Beniaminites (as if they were in louelove with villanie, and out of charity with God) will be the wilfull Champions of lewdneſſe. How can Gibeah repent them of that wickedneſſe, which all Beiamin will make good, in ſpight of their conſciences? Euen where ſinne is ſuppreſſed, it will riſe; but, where it is incouraged, it inſults and tyrannizes.

It was more iuſt that Iſrael ſhould riſe againſt Beniamin, then that Beniamin ſhould riſe for Gibeah; by how much it is better to puniſh offenders, then to ſhelter the offenders from puniſhing; And yet the wickedneſſe of Beniamin, ſped better for the time, then the honeſty of Iſrael. Twiſe was the better part foyled by the leſſe, and worſe; The good cauſe was ſent backe with ſhame: the euill returned with victory, and triumph. O God! their hand was for thee in the fight, & thy hand was with them in their fall; They had not fought for thee, but by thee; neither could they hauehave miſcarried in the fight, if thou hadſt not fought againſt them; Thou art iuſt and holy in both. The cauſe was thine: the ſinne in managing of it, was their owne. They fought in an holy quarrell, but with confidence in themſelues; for, as preſuming of victory, they aske of God, not what ſhould be their ſucceſſe, but who ſhould be their Captaine. Number and innocence made them too ſecure: I was iuſt therefore with God, to let them feele, that euen good zeale cannot beare out preſumption; and that victorie lies not in the cauſe, but in the God that ownes it.

Who cannot imagine how much the Beniaminites inſulted in their double field, and day? And now beganne to thinke, God was on their ſide: Thoſe ſwords which had been taught the way into forty thouſand bodies of their brethren, cannot feare a new encounter. Wicked men cannot ſee their proſperity a piece of their curſe, neither can examine their actions, but the euents. Soone after, thy ſhall finde what it was to adde bloud vntounto filthineſſe, and that the victorie of an euill cauſe, is the way to ruine and confuſion.

I ſhould hauehave feared leſt this double diſcomfiture ſhould hauehave made Iſrael either diſtruſtfull, or weary of a good cauſe: but ſtill I finde them no leſſe couragious, with more humility. Now they faſt, and weepe, and ſacrifice, Theſe weapons had beene victorious in their firſt aſſault; Beniamin had neuer been in danger of pride for ouercomming, if this humiliation of Iſrael had preuented the fight. It is ſeldome ſeene, but that which we doe with feare, proſpereth; whereas confidence in vndertaking, layes euen good endeuours in the duſt.

p. 948Wickedneſſe could neuer bragge of any long proſperity, nor complaine of the lacke of paiment: Still God is euen with it at the laſt: Now he payes the Beniaminites both that death which they had lent to the Iſraelites, and that wherein they ſtood indebted to their brotherhood of Gibeah: And now that both are met in death, there is as much difference betwixt thoſe Iſraelites, and theſe Beniaminites, as betwixt Martyrs, and Malefactors. To die in a ſinne, is a fearefull reuenge of giuing patronage to ſinne: The ſword conſumes their bodies, another fire their Cities, whatſoeuer became of their ſoules.

Now might Rachel hauehave iuſtly wept for her children, becauſe they were not; for behold, the men, women, and children of her wicked Tribe, are cut off; only ſome few ſcattered remainders, ran away from this vengeance, and lurked in caues, and rockes, both for feare, and ſhame: There was no difference, but life betwixt their brethren and them; the earth couered them both: yet vntounto them doth the reuenge of Iſrael ſtretch it ſelfe, and vowes to deſtroy, if not their perſons, yet their ſucceſſion; as holding them vnworthy to receiue any comfort by that ſex, to which they had been ſo cruell, both in act and maintenance. If the Iſraelites had not held marriage and iſſue a very great bleſſing, they had not thus reuenged themſelues of Beniamin: now they accounted the with-holding of their wiues, a puniſhment ſecond to death. The hope of life in our poſterity, is the next contentment to an enioying of life in our ſelues.

They hauehave ſworne, and now vponupon cold bloud repent them. If the oath were not iuſt, why would they take it? and if it were iuſt, why did they recant it? If the act were iuſtifiable, what needed theſe teares? Euen a iuſt oath may be raſhly taken: not only iniuſtice, but temerite of ſwearing ends in lamentation. In our very ciuill actions, it is a weakeneſſe to doe that which we would after reuerſe; but in our affaires with God, to checke our ſelues too late, and to ſteepe our oathes in teares, is a dangerous folly. Hee doth not command vsus to take voluntary oathes; he commands vsus to keepe them. If we binde our ſelues to inconuenience, we may iuſtly complaine of our owne ſetters: Oathes doe not onelyonly require iuſtice, but iudgement; wiſe deliberation, no leſſe then equity.

Not conſcience of their fact, but commiſeration of their brethren, led them to this publike repentance. O God, why is this come to paſſe, that this day one Tribe of Iſrael ſhall want? Euen the iuſteſt reuenge of men is capable of pitty: Inſultation in the rigour of Iuſtice, argues cruelty; Charitable mindes are grieued to ſee that done, which they would not wiſh vndone; the ſmart of the offender doth not pleaſe them, which yet are throughly diſpleaſed with the ſinne, and hauehave giuen their hands to puniſh it. God himſelfe takes no pleaſure in the death of a ſinner, yet loues the puniſhment of ſinne: As a god parent whips his childe, yet weepes himſelfe. There is a meaſure in victory and reuenge, if neuer ſo iuſt, which to exceed, leeſes mercy in the ſuit of Iuſtice.

If there were no fault in their ſeuerity, it needed no excuſe; and if there were a fault, it will admit of no excuſe: yet, as if they meant to ſhift off the ſin, they expoſtulate with God; O Lord God of Iſrael, why is this come to paſſe this day? God gaue them no command of this rigour; yea he twice croſt them in the execution; and now, in that which they intreated of God with teares, they challenge him. It is a dangerous iniuſtice, to lay the burden of our ſins vponupon him, which tempteth no man, nor can bee tempted with euill; whiles we would ſo remoue our ſinne, we double it.

A man that knew not the power of an oath, would wonder at this contrarietie in the affections of Iſrael: They are ſorry for the ſlaughter of Beniamin; and yet they ſlay thoſe that did not helpe them in the ſlaughter. Their oath cals them to more bloud: The exceſſe of their reuenge vponupon Beniamin, may not excuſe the men of Gillead: If euer oath might looke for a diſpenſation, this might plead it; Now, they dare not but kill the men of Iabeſh Gilead, leſt they ſhould hauehave left vponupon themſelues a greater ſin of ſparing, then puniſhing. Iabeſh Gilead came not vp to aid Iſrael, therefore all the inhabitants muſt die. To exempt our ſelues (whether out of ſingularity, or ſtubbornneſſe) from the common actions of the Church, when we are lawfully called to them, is an offence worthy p. 951of iudgement: In the maine quarrels of the Church, neutrals are puniſhed. This execution ſhall make amends for the former; of the ſpoile of Iabeſh Gilead, ſhall the Beniaminites be ſtored with wiues: that no man may think theſe men ſlaine for their daughters, they plainly dye for their ſinne; and theſe Gileadites might not hauehave liued, without the periury of Iſrael: and now, ſith they muſt dye, it is good to make benefit of neceſſity. I inquire not into the rigour of the oath: If their ſolemne vow did not binde them to kill all of both ſexes in Beniamin, why did they not ſpare their virgins? and if it did ſo binde them, why did they ſpare the virgins of Gilead? Fauours muſt be enlarged in all theſe religious reſtrictions; Where breath may be taken in them, it is not fit nor ſafe they ſhould be ſtraitned.

Foure hundred virgins of Gilead hauehave loſt Parents, and brethren, and kindred, and now finde husbands in lieu of them. An inforced marriage was but a miſerable comfort for ſuch a loſſe: like Wards, or captiues, they are taken, and chuſe not. Theſe ſuffice not; their friendly aduerſaries conſult for more vponupon worſe conditions. Into what troubleſome and dangerous ſtraits doe men thruſt themſelues, by either vniuſt, or inconſiderate vowes?

In the midſt of all this common lawleſneſſe of Iſrael, here was conſcience made on both ſides of matching with Infidels: The Iſraelites can rather be content their daughters ſhould be ſtollen by their owne, then that the daughters of aliens ſhould be giuen them. Theſe men which had not grace enough to deteſt and puniſh the beaſtlineſſe of their Gileadites, yet are not ſo graceleſſe, as to chuſe them wiues of the Heathen. All but Athieſts (howſoeuer they let themſelues looſe) yet in ſome things finde themſelues reſtrained, and ſhew to others that they hauehave a cōſcience. If there were not much danger, and much ſinne in this vnequall yoke, they would neuer hauehave perſwaded to ſo heauy an inconuenience: Diſparitie of religion in matrimoniall contracts, hath ſo many miſchiefes, that it is worthy to be redeemed with much preiudice.

They which might not giuegive their owne daughters to Beniamin, yet giuegive others, whiles they giuegive leaue to ſteale them. Stollen marriages are both vnnatural, and full of hazrad; for louelove (whereof marriage is the knot) cannot be forced: this was rather rape, then wedlocke. What vnlikeneſſe (perhaps contrarietie) of diſpoſition, what auerſenes of affection, may there be in not only a ſudden, but a forceable meeting? If theſe Beniaminites had not taken liberty of giuing themſelues eaſe by diuorcemēt, they would often hauehave found leiſure to rue this ſtollen booty. This act may not be drawn to example; and yet here was a kinde of indefinite conſent: Both deliberation, and good liking, are little enough for a during eſtate, and that which is once done for euer.

Theſe virgins come vp to the feaſt of the Lord; and now, out of the midſt of their daunces are carried to a double captiuity. How many virgins hauehave loſt themſelues in daunces? and yet this ſport was not immodeſt. Theſe virgins daunced by themſelues, without the company of them which might moue towards vnchaſtity; for if any men had been with them, they they had found ſo many reſcuers as they had aſſaulters; now, the expoſing of their weake ſex to his iniury, proues their innocence. Our vſuall daunces are guilty of more ſinne; Wanton geſtures, and vnchaſte touches, lookes, motions, draw the heart to folly: The ambuſhes of euill ſpirits carry away many a ſoule from daunces, to a fearefull deſolation.

It is ſuppoſed, that the parents thus robbed of their daughters, will take it heauily: There cannot be a greater croſſe then the miſcariage of children: They are not onelyonly the liuing goods, bur pieces of their parents, that they ſhould therefore be torne from them by violence, is no leſſe iniury, then the diſmembring of their owne bodies.

p. 952NAOMI and RVTH.

BEtwixt the raigne of the Iudges, Iſrael was plagued with tyranny; and whiles ſome of them raigned, with famine. Seldome did that rebellious people want ſomewhat to humble them. One rod is not enough for a ſtubborne child: The famine muſt needs be great, that makes the inhabitants to runne their country. The name of home is ſo ſweet, that we cannot leaue it for a little. Behold, that land which had wont to flow with milke and hony, now abounds with want and penurie, and Bethleem, in ſtead of an houſe of bread, is an houſe of famine. A fruitfull land doth God make barren, for the wickednes of them that dwell therein. The earth beares not for it ſelfe, but for vsus; God is not angry with it, but with men. For our ſakes, it was firſt curſed to thornes & thiſtles, after that, to moiſture, and ſince that (not ſeldome) to drought; and by all theſe, to barrenneſſe. Wee may not looke alwaies for plenty. It is a wonder whiles there is ſuch ſuperfluitie of wickedneſſe, that our earth is no more ſparing of her fruits.

The whole earth is the Lords, and in him, ours. It is lawfull for the owners to change their houſes, at pleaſure. Why ſhould we not make free vſe of any part of our owne poſſeſſions? Elimelech and his family remoue from Bethleem Iuda vntounto Moab. Nothing but neceſſity can diſpenſe with a locall relinquiſhing of Gods Church; Not pleaſure, not profit, not curioſity. Thoſe which are famiſhed out, God calls, yea, driues from thence. The Creator and poſſeſſor of the earth, hath not confined any man to his neceſſary deſtruction.

It was lawfull for Elimelech to make vſe of Pagans, and Idolaters, for the ſupply of all needfull helps. There cannot bee a better imployment of Moabites, then to be the treaſures and purueyors of Gods children: Wherefore ſerue they but to gather for the true owners? It is too much niceneſſe in them, which forbea…e the benefit they might make of the faculties of profane, or hereticall perſons; They conſider not that they hauehave more right to the good ſuch men can doe, then they that doe it, and challenge that good for their owne.

But I cannot ſee, how it could be lawfull for his Sons to match with the daughters of Moab. Had theſe men heard how farre▪ and vnderunder how ſolemn an oath, their father Abraham ſent for a wife of his owne Tribe, for his ſonne Iſaac? Had they heard the earneſt charge of holy Iſaac, to the ſonne hee bleſſed, Thou ſhall not take a wife of the daughters of Canaan? H…d they forgotten the plagues of Iſrael for but a ſhort conuerſation with the Moabitiſh women? If they plead remoteneſſe from their own people; Did they not remember how f…rre Iacob walked to Padan-Aram? Was it further from Moab to Bethleem, then frō Bethleem to Moab? and if the care of themſelues led thē from Bethleem to Moab; ſhould not their care of obedience to God, hauehave as wel carried them backe from Moab to Bethleem? Yet if their wiues would hauehave left their Idotrie with their maidenhead, the match had been more ſafe; but now euen at the laſt farewell, Naomi can ſay of Orpah, that ſhee is returned to her gods. Theſe men hauehave ſinned in their choice, and it ſpeeds with them accordingly. Where did euer one of theſe vnequall matches proſper? The two ſons of Elimelech are ſwept away childleſſe in the prime of their age, and in ſtead of their ſeede, they leaue their carcaſſes in Moab; their wiues widdowes, their mother childleſſe, and helpleſſe amongſt Infidels, in that age which moſt needed comfort. How miſerable doe wee now finde poore Naomi? which is left deſtitute of her country, her husband, her children, her friends; and turned looſe, and ſolitary to the mercy of the world: yet euen out of theſe hopeles ruins, will God raiſe cōfort to his ſeruant. The firſt good newes is, that God hath viſited his people with bread; now therefore, ſince her husband and ſonnes were vnrecouerable, p. 953ſhe will try to recouer her countrey, and kinred. If we can hauehave the ſame conditions in Iudah, that we hauehave in Moab, we are no Iſraelites if wee returne not. Whiles her husband and ſonnes liued, I heare no motion of retiring home; now theſe her earthly ſtayes are remoued, ſhe thinks preſently of remouing to her countrey; Neither can we ſo heartily thinke of our home aboue, whiles we are furniſhed with theſe worldly contentments; when God ſtrips vsus of them, ſtraitwaies our minde is homeward.

Shee that came from Bethleem, vnderunder the protection of an husband, attended with her ſonnes, ſtored with ſubſtance; reſolues now to meaſure all that way alone. Her aduerſity had ſtript her of all, but a good heart; that remaines with her, and beares vp her head, in the deepeſt of her extremity. True Chriſtian fortitude wades thorow all euills; and though we be vp to the chin, yet keepes firme footing againſt the ſtreame: where this is, the ſex is not diſcerned; neither is the quantity of the euill read in the face. How well doth this courage become Iſraelites, when wee are left comfortleſſe in the midſt of the Moab of this world, to reſolue the contempt of all dangers, in the way to our home? A contrarily, nothing doth more miſ-beſeeme a Chriſtian, that his ſpirits ſhould flagge with his eſtate, and that any difficulty ſhould make him deſpaire of attaining his beſt ends.

Goodneſſe is of a winning quality whereſoeuer it is; and euen amongſt Infidels, will make it ſelfe friends. The good diſpoſition of Naomi carries away the hearts of her daughters in law with her; ſo as they are ready to forſake their kinred, their countrey, yea their owne mother, for a ſtranger, whoſe affinity died with her ſonnes. Thoſe men are worſe then Infidels, and next to Diuels, that hate the vertues of Gods Saints; and could louelove their perſons well, if they were not conſcionable.

How earneſtly doe theſe two daughters of Moab plead for their continuance with Naomi; and how hardly is either of them diſſwaded from partaking of the miſery of her ſociety! There are good natures euen among Infidels, and ſuch as for morall diſpoſition, and ciuill reſpects, cannot be exceeded by the beſt Profeſſors. Who can ſuffer his heart to reſt in thoſe qualities, which are common to them that are without God?

Naomi could not be ſo inſenſible of her owne good, as not to know how much comfort ſhee might reape to the ſolitarineſſe, both of her voyage, and her widdow-hood, by the ſociety of theſe two younger widdowes, whoſe affections ſhe had ſo well tried; euen very partnerſhip is a mitigation of euils; yet ſo earneſtly doth ſhe diſſwade them from accompanying her, as that ſhee could not hauehave ſaid more, if ſhee had thought their preſence irkeſome, and burdenous: Good diſpoſitions louelove not to pleaſure themſelues with the diſaduantage of others; and had rather be miſerable alone, then to draw in partners to their ſorrow, for the ſight of anothers calamity doth rather double their owne; and if themſelues were free, would affect them with compaſſion: As contrarily, ill minds care not how many companions they hauehave in miſery, nor how few conſorts in good; If themſelues miſcarry, they could be content all the world were enwrapped with them in the ſame diſtreſſe.

I maruell not that Orpah is by this ſeaſonable importunity perſwaded to returne; from a mother in law, to a mother in nature; from a toyleſome iourney, to reſt; from ſtrangers, to her kinred; from an hopeleſſe condition, to likelihoods of contentment. A little intreaty will ſerue to moue nature to be good vntounto it ſelfe: EueryEvery one is rather a Naomi to his owne ſoule, to perſwade it to ſtay ſtill, and inioy the delights of Moab, rather then to hazard our entertainement in Bethleem. Wil religion allow me this wild liberty of my actions, this looſe mirth, theſe carnall pleaſures? Can I be a Chriſtian, and not liue ſullenly? None but a regenerate heart can chooſe rather to ſuffer aduerſity with Gods people, then to enioy the pleaſures of ſin for a ſeaſon.

The one ſiſter takes an vnwilling farewell, and moiſtens her laſt kiſſes with many teares: the other cannot be driuen backe, but repells one intreaty with another; Intreat me not to leaue thee; for whither thou goeſt, I will go, where thou dwelleſt, I wil dwel, thy people ſhall be my people, thy God, where thou dieſt, I wil die, and there wil I be buried. p. 954Ruth ſaw ſo much vponupon ten yeeres triall, in Naomi, as was more worth then all Moah; and in compariſon whereof, all worldly reſpects deſerued nothing but contempt: The next degree vntounto goodneſſe is the louelove of goodneſſe: He is in a faire way to grace, that can value it; If ſhee had not been already a proſelyte, ſhee could not hauehave ſet this price vponupon Naomies vertue. LoueLove cannot be ſeparated from a deſire of fruition; In vaine had Ruth proteſted her affection to Naomi, if ſhee could hauehave turned her out to her iourney alone; LoueLove to the Saints doth not more argue our intereſt in God, then ſociety argues the truth of our louelove.

As ſome tight veſſell that holds out againſt wind and water, ſo did Ruth againſt all the powers of a mothers perſwaſions; The impoſſibility of the comfort of marriage in following her (which drew back her ſiſter in law) cannot moue her. She hears her mother, like a modeſt matrone (cōtrary to the faſhion of theſe times) ſay, I am too old to hauehave an husband, and yet ſhee thinkes not on the contrary, I am too yong to want an huſband: It ſhould ſeeme, the Moabites had learned this faſhion of Iſrael, to expect the brothers raiſing of ſeed to the deceaſed; The widowhood & age of Naomi cuts off that hope; neither could Ruth then, dreame of a Boaz that might aduance her; It is no louelove that cannot make vsus willing to be miſerable for thoſe we affect: The holloweſt heart can be content to follow one that proſpereth: Aduerſity is the only fornace of friendſhip: If louelove will not abide both fire and anuile, it is but counterfeit; ſo in our louelove to God, we doe but crake and vaunt in vaine, if we cannot be willing to ſuffer for him.

But if any motiue might hope to ſpeed, that which was drawne from example, was moſt likely; Behold thy ſiſter in law is gone backe vntounto her people, and to her gods; returne thou after her. This one art-leſſe perſwaſion hath preuailed more with the world, then all the places of reaſon: How many millions miſcarry vponupon this ground, Thus did my fore-fathers; Thus doe the moſt; I am neither the firſt, nor the laſt! Doe any of the rulers? Wee ſtraight thinke that, either ſafe, or pardonable, for which we can pleade a precedent. This good woman hath more warrant for her reſolution, then anothers practice: The mind can neuer be ſteady, whiles it ſtands vponupon others feete, and till it be ſetled vponupon ſuch grounds of aſſurance, that it will rather lead, then follow; and can ſay with Ioſhua, whatſoeuer become of the world, I and my houſe will ſerue the Lord.

If Naomi had not beene a perſon of eminent note, no knowledge had beene taken at Bethleem of her returne. Pouerty is euer obſcure; and thoſe that hauehave little, may goe and come without noiſe. If the ſtreetes of Bethleem had not before vſed to ſay, There goes Noami; they had not now asked, Is not this Noami? Shee that had loſt all things, but her name, is willing to part with that alſo; Call mee not Noami, but call mee Marah. Her humility cares little for a glorious name, in a deiected eſtate. Many a one would hauehave ſet faces vponupon their want, an in the bitterneſſe of their condition, hauehave affected the name of beauty. In all formes of good, there are more that care to ſeeme, then to be: Naomi hates this hypocriſie, & ſince God hath humbled her, deſires not to be reſpected of men. Thoſe which are truely brought down, make it not dainty that the world ſhould thinke them ſo; but are ready to be the firſt proclaimers of their owne vileneſſe.

Naomi went full out of Bethleem to preuent want; and now ſhee brings that want home with her, which ſhee deſired to auoid. Our blindneſſe oft-times carries vsus into the perils we ſeeke to eſchew: God findes it beſt many times to croſſe the likely proiects of his deareſt children; and to multiply thoſe afflictions, which thy feared fingle.

Ten yeeres hauehave turned Naomi into Marah: What aſſurance is there of theſe earthly things, whereof one houre may ſtrip vsus? What man can ſay of the yeeres to come, Thus I will be? How iuſtly doe we contemne this vncertainty, and looke vp to thoſe riches that cannot but endure, when heauen and earth are diſſolued?

p. 955BOAZ and RVTH.

WHiles Elimelech ſhifted to Moab to auoid the famine, Boaz abode ſtill at Bethleem, and continued rich, and powerfull: He ſtaid at home, and found that, which Elimelech went to ſeek, and miſſed. The iudgement of famine doth not lightly extend it ſelfe to all: Peſtilence and the ſword ſpare none; but dearth commonly plagueth the meaner ſort, and balketh the mighty. When BoaZ his ſtore-houſe was empty, his fields were full, and maintained the name of Bethleem. I do not heare Ruth ſtand vpō the termes of her better education, or wealthy Parentage; but now that God hath called her to want, ſhe ſcorns not to lay her hand vntounto all homely ſeruices, and thinks it no diſparagement to finde her bread in other mens fields; There is no harder leſſon to a generous minde, nor that more beſeemes it, then either to beare want, or to preuent it; Baſe ſpirits giuegive themſelues ouer to idleneſſe, and miſery, and becauſe they are croſſed, will ſullenly periſh. That good woman hath not bin for nothing in the ſchoole of patience; ſhe hath learned obedience to a poore ſtepmother; ſhe was now a widdo paſt reach of any danger of correction; beſides, that penury might ſeem to diſpenſe with awe; Euen children do eaſily learne to contemne the pouerty of their own Parents; Yet hath ſhe inured her ſelfe to obedience, that ſhe will not ſo much as go forth into the field to gleane, without the leaue of her mother in law, & is no leſſe obſequious to Marah, then ſhe was to Naomi, What ſhall ſhe ſay to thoſe children, that in the maine actions of their life, forget they hauehave naturall Parents? It is a ſhame to ſee, that in meane families want of ſubſtance cauſeth want of duty; and that children ſhould thinke themſelues priuiledged for vnreuerence, becauſe the Parent is poore. Little do we know, when we goe forth in the morning, what God meanes to do with vsus ere night: There is a prouidence that attends on vsus in all our waies, & guides vsus inſenſibly to his owne ends; That diuine hand leades Ruth blindfolded to the field of BoaZ: That ſhe meetes with his reapers, & fals vponupon his land amongſt al the fields of Bethleem, it was no praiſe to her election, but the gracious diſpoſition of him, in whom we moue; His thoughts are aboue ours, and doe ſo order our actions, as we, if we had known, ſhould hauehave wiſhed. No ſooner is ſhe come into the field, but the reapers are friendly to her; no ſooner is Boaz come into his field, but he inuites her to more bounty then ſhe could hauehave deſired; now God begins to repay into her boſome, her louelove and duty to her mother in law. Reuerence and louing reſpects to parents, neuer yet went away vnrecompenced; God will ſurely raiſe vp friends amongſt ſtrangers to thoſe that hauehave been officious at home. It was worth Ruthe's iourney from Moab, to meet with ſuch a man as BoaZ, whom we find thrifty, religious, charitable; Though he were rich, yet he was not careleſſe; he comes into the field to ouerſee his reapers. Euen the beſt eſtate requires carefull managing of the owner; He wanted not officers to take charge of his husbandry, yet he had rather be his own witneſſe: After all the truſt of others, the Maſters eye feeds the horſe: The Maſter of this great Houſhold of the world giues vsus an example of this care, whoſe eye is in eueryevery corner of this his large poſſeſſiō; Not ciuility only, but religion binds vsus to good husbandry; We are all ſtewards; and what account can we giuegive to our Maſter, if we neuer looke after our eſtate? I doubt whether Boaz had bin ſo rich, if he had not bin ſo frugall: Yet was he not more thrifty then religious: He comes not to his reapers, but with a bleſſing in his mouth: the Lord be with you, as one that knew, if he were with them, and not the Lord, his preſence could auaile nothing; All the buſineſſe of the family ſpeeds the better, for the Maſters benediction; Thoſe affaires are likely to ſucceed, that take their beginning at God.

Charity was well matched with his religion; without which, good words are but hypocrites: no ſooner doth he heare the name of the Moabiteſſe, but he ſecōds the kindneſſe of his reapers; and ſtill he riſes in his fauours: Firſt, ſhe may gleane in his field; then ſhee may drinke of his veſſels; then ſhe ſhall take her meale with his reapers; p. 956and part of it, from his own hand: laſtly, his work-men muſt let fall ſheaues for her gathering. A Small thing helpes the needy: an handfull of gleanings, a lap-full of parched corne, a draught of the ſeruants bottles, a looſe ſheafe was ſuch a fauour to Ruth, as ſhe thought was aboue all recompence: This was not ſeen in the eſtate of Boaz, which yet makes her for the time, happy. If we may refreſh the ſoul of the poore with the very offals of our eſtate, and not hurt our ſelues, woe be to vsus if we doe it not. Our barnes ſhall be as full of curſes as of corne, if we grudge the ſcattered eares of our field to the hands of the needy.

How thankfully doth Ruth take theſe ſmall fauours from Boaz? Perhaps ſome rich it well in Moab would not hauehave beene ſo welcome. Euen this was a preſage of her better eſtate. Thoſe which ſhal receiue great bleſſings, are euer thankfull for little; and if poore ſoules be ſo thankfull to vsus, for but an handfull, or a ſheafe; how ſhould we be affected to our God; for whole fields full, for full barnes, full garners?

Doubtleſſe, Boaz, hauing taken notice of the good nature, dutifull carriage, and the neere affinity of Ruth, could not but purpoſe ſome greater beneficence, & higher reſpects to her: yet now onwards he fits his kindnes to her condition, & giues her that, which to her meanneſſe ſeemed much, though he thought it little. Thus doth the bounty of our God deale with vsus: It is not for want of louelove, that he giues vsus no greater meaſure of grace, but for want of our fitneſſe and capacity: He hath reſerued greater preferments for vsus, when it ſhall be ſeaſonable for vsus to receiue them.

Ruth returnes home wealthy with her Ephah of barley, and thankfully magnifies the liberality of Boaz, her new benefactor: Naomi repayes his beneficence with her bleſſing; Bleſſed be he of the Lord. If the rich can exchange their almes with the poore for bleſſings, they hauehave no cauſe to complaine of an ill bargaine. Our gifts cannot be worth their faithfull prayers; therefore it is better to giuegive then to receiue, becauſe hee that receiues, hath but a worthles almes; he that giues, receiues an vnualuable bleſſing.

I cannot but admire the modeſty and ſilence of theſe two women: Noami had not ſo much as talked of her kindred in Bethleem, nor till now, had ſhe told Ruth that ſhe had a wealthy kinſman; neither had Ruth inquired of her husbands great alliance; but both ſate down meekly with their own wants, and cared not to know any thing elſe, ſaue that themſelues were poore. Humility is euer the way to honour.

It is a diſcourteſie where we are beholden, to alter our dependency. Like as men of trade take it ill, if cuſtomers which are in their bookes, go for their wares to another ſhop. Wiſely doth Naomi aduiſe Ruth not to be ſeen in any other field, whiles the harueſt laſted. The very taking of their fauours is a contentment to thoſe that hauehave already well deſerued; and it is quarrell enough that their courteſie is not receiued. How ſhall the God of heauen take it, that whiles he giues and proffers large, we run to the world, that can afford vsus nothing but vanity and vexation?

Thoſe that can leaſt act, are oft-times the beſt to aduiſe. Good old Naomi ſits ſtill at home, & by her counſell payes Ruth all the louelove ſhe owes her. The face of that action to which ſhe directs her, is the worſt piece of it; the heart was ſound. Perhaps, the aſſurance, which long tryall had giuen her of the good gouernment, and firme chaſtity of her daughter in law, together with her perſwaſion of the religious grauity of Boaz, made her thinke that deſigne ſafe, which to others had been perilous, if not deſperate. But beſides that, holding BoaZ next of blood to Elimelech, ſhe made account of him, as the lawfull husband of Ruth; ſo as there wanted nothing but a challeng, and conſummation. Nothing was abated but ſome outward ſolemnities, which (though expedient for the ſatisfaction of others; yet were not eſſentiall to mariage: And if there were not theſe colours for a proiect ſo ſuſpitious, it would not follow, that the action were warrantable, becauſe Naomies. Why ſhould her example be more ſafe in this, then in matching her ſonnes with infidels; then in ſending backe Orpah to her fathers gods? If eueryevery act of an holy perſon ſhould be out rule, we ſhould hauehave crooked liues: EueryEvery action that is reported, is not ſtraight-waies allowed. Our courſes were very vncertaine, if God had not giuen vsus rules, whereby wee may examine the examples of p. 957the beſt Saints, and as well cenſure, as follow them. Let them that ſtumble at the boldneſſe of Ruth, imitate the continence of Boaz.

Theſe times were not delicate. This man (though great in Bethleem) laies him downe to reſt vponupon a pallat, in the floore of his barne; when he awakes at midnight, no maruell if hee were amazed to finde himſelfe accompanied; yet, though his heart were cheared with wine, the place ſolitary, the night ſilent, the perſon comely, the inuitation plauſible could he not be drawn to a raſh act of luſt; His appetite could not get the victory of reaſon, though it had wine and opportunity to helpe it. Herein BoaZ ſhewed himſelfe a great maſter of his affections, that he was able to reſiſt a fit tentation. It is no thanke to many that they are free of ſome euils; perhaps they wanted not will, but conuenience. But if a man, when he is fitted with all helps to his ſin, can repell the pleaſure of ſinne, out of conſcience; this is true fortitude!

In ſtead of touching her as a wanton, he bleſſes her as a father, incourageth her as a friend, promiſeth her as a kinſman, rewards her as a patrone, and ſends her away laden with hopes, and gifts, no leſſe chaſte, more happy then ſhe came. Oh admirable temperance worthy the progenitor of him, in whoſe lips and heart was no guile.

If Boaz had been the next kinſman, the marriage had needed no protraction, but now that his conſcience told him that Ruth was the right of another, it had not beene more ſenſuality then iniuſtice to hauehave touched his kinſwoman. It was not any bodily impotency, but honeſty and conſcience that reſtrained Boaz, for the very next night ſhe conceiued by him; that good man wiſhed his marriage bed holy, and durſt not lye downe in the doubt of a ſinne. Many a man is honeſt out of neceſſity, and affects the prayſe of that, which he could not auoyde; but that mans minde is ſtill an adulterer, in the forced continence of his body. No action can giuegive vsus true comfort, but that which we doe out of the grounds of obedience.

Thoſe which are fearefull of ſinning, are carefull not to be thought to ſinne. Boaz, though he knew himſelfe ſo be cleare, would not hauehave occaſion of ſuſpition giuen to others; (Let no man know that a woman came into the floore:) A good heart is no leſſe afraid of a ſcandall, then of a ſinne; whereas thoſe that are reſolued not to make any ſcruple of ſin, deſpiſe others conſtructions, not caring whom they offend, ſo that they may pleaſe themſelues. That Naomi might ſee her daughter in law was not ſent backe in diſlike; ſhe comes home laden with corne; Ruth hath gleaned more this night, then in halfe the harueſt. The care of BoaZ was, that ſhe ſhould not returne to her mother empty: LoueLove whereſoeuer it is, cannot be niggardly. Wee meaſure the louelove of God by his gifts; How ſhall he abide to ſend vsus away empty from thoſe treaſures of goodneſſe!

BoaZ is reſtleſſe in the proſecution of this ſuite; and hies him from his threſhing floore, to the gate, and there conuents the neerer kinſman before the Elders of the City: what was it that made Boaz ſo ready to entertain, ſo forward to vrge this match? Wealth ſhe had none, not ſo much as bread, but what ſhe gleaned out of the field: Friends ſhe had none, and thoſe ſhe had elſewhere, Moabites: beauty ſhe could not hauehave much, after that ſcorching in her trauell, in her gleanings: Himſelfe tells her what drew his heart to her, (Al the City of my people doth know that thou art a vertuous womā:) Vertue in whomſoeuer it is found, is a great dowry, and where it meets with an heart that knowes how to value it, is accounted greater riches then all that is hid in the bowels of the earth: The corne heape of Boaz was but chaffe to this, and his money, droſſe.

As a man that had learned to ſquare all his actions to the law of God, Boaz proceeds legally with his riuall; and tells him of a parcell of Elimelecs land (which, it is like, vponupon his remouall to Moab, he had alienated;) which he (as the next kinſman) might hauehave power to redeeme; yet ſo, as he muſt purchaſe the wife of the deceaſed with the land. EueryEvery kinſman is not a Boaz, the man could liſten to the land, if it had bin free from the clog of a neceſſary marriage; but now hee will rather leaue the land, then take the wife; leſt whiles hee ſhould preſerue Elimelecs inheritance, hee ſhould deſtroy his p. 958owne; for the next ſeed, which he ſhould hauehave by Ruth, ſhould not be his heire, but his deceaſed kinſmans; How knew he whether God might not by that wife, ſend heires enow for both thir eſtates? rather had he therefore incurre a manifeſt iniuſtice, then hazad the danger of his inheritance. The Law of God bound him to raiſe vp ſeed to the next in blood; the care of his inheritance drawes him to neglect of his duty, though with infamy and reproch, and he had rather, his face ſhould be ſpit vponupon, and his name ſhould be called, The houſe of him whoſe ſhoow as pulled off, then to reſerue the honour of him, that did his brother right, to his owne preiudice. How many are there that doe ſo ouer-louelove their iſſue, as that they regard neither ſinne, nor ſhame in aduancing it? and that will rather indanger their ſoule, then leeſe their name? It is a wofull inheritance that makes men heires of the vengeance of God.

Boaz is glad to take the aduantage of his refuſall; and holds that ſhoo (which was the ſigne of his tenure) more worth then all the land of Elimelec. And whereas other Wiues purchaſe their husbands, with a large dowry, this man purchaſeth his wife at a deare rate, and thinkes his bargain happy. All the ſubſtance of the earth, is not worth a vertuous and prudent wife; which Boaz doth now ſo reioyce in, as if he this day only began to be wealthy.

Now is Ruth taken into the houſe of Boaz; ſhe, that before had ſaid, ſhe was not like one of his maidens, is now become their miſtreſſe. This day ſhe hath gleaned all the fields and barnes of a rich husband; and (that there might be no want in her) happines by a gracious husband ſhe hath gained an happy ſeede; and hath the honour, aboue all the dames of Iſrael, to be the great grand-mother of a King, of Dauid, of the Meſſiah.

Now is Marah turnd backe againe to Naomi; and Orpah, if ſhe heare of this in Moab, cannot but enuy at her ſiſters happineſſe. Oh the ſure and bountifull payments of the almighty! Who euer came vnderunder his wing in vaine? Who euer loſt by truſting him? Who euer forſooke the Moab of this world for the true Iſrael, and did not at laſt reioyce in the change?

ANNA and PENINNA.

ILL cuſtoms, where they are once entertained, are not eaſily diſcharged; Polygamy, beſides carnall delight, might now plead age & example: ſo as euen Elkanah (though a Leuite) is tainted with the ſin of Lamech; Like as faſhions of attire, which at the firſt were diſliked as vncomely, yet when they are once grown cōmon, are taken vp of the graueſt. Yet this ſin (as then currant with the time) could not make Elkanah not religious. The Houſe of God in Shilo was duely frequented of him; oftentimes, alone, in his ordinary courſe of attendance; with all his males; thrice a yeere; and once a yeere with all his family. The continuance of an vnknowne ſinne cannot hinder the vprightneſſe of a mans heart with God; as a man may hauehave a mole vponupon his backe, and yet thinke his skin cleare; the leaſt touch of knowledge, or wilfullneſſe marres his ſincerity.

He that by vertue of his place was imployed about the the ſacrifices of others, would much leſſe neglect his owne. It is a ſhame for him that teaches Gods people that they ſhould not appeare before the Lord empty, to bring no ſacrifice for himſelfe. If Leuites be profane, who ſhould be religious?

It was the faſhion when they ſacrificed, to feaſt; ſo did Elkanah, the day of his deuotion is the day of his triumph: he makes great cheere for his whole family, euen for that wife which he loued leſſe. There is nothing more comely then cheerefulneſſe in the ſeruices of God. What is there in all the world, wherewith the heart of man ſhould be ſo lift vp, as with the conſceience of his duty done to his Maker? p. 959Whiles we doe ſo, God dorh to vsus, as our glaſſe, ſmile vponupon vsus, while we ſmile on him.

LoueLove will be ſeen by entertainement; Peninna and her children ſhall not complaine of want, but Anna ſhall find her husbands affection in her portion; as his louelove to her was double, ſo was her part; She fared not the worſe, becauſe ſhe was childles; no good husband will diſlike his wife for a fault out of the power of her redneſſe: yea rather, that which might ſeeme to loſe the louelove of her husband, winnes it, her barrenneſſe. The good nature of Elkanah laboured by his deare reſpects, to recompence this affliction; that ſo ſhe might finde no leſſe contentment in the fruit of his hearty louelove, then ſhe had griefe from her owne fruitleſneſſe. It is the property of true mercy, to be moſt fauourable to the weakeſt; Thus doth the gracious ſpouſe of the Chriſtian ſoule pitty the barrenneſſe of his ſeruants. O Sauiour, we ſhould not finde thee ſo indulgent to vsus, if we did not complaine of our owne vnworthineſſe! Peninna may hauehave the more children, but barren Anna hath the moſt louelove. How much rather could Elkanah hauehave wiſhed Peninna barren, and Anna fruitfull? but if ſhe ſhould hauehave had both iſſue, and louelove, ſhe had bin proud, and her riuall deſpiſed. God knowes how to diſperſe his fauours ſo, that eueryevery one may hauehave cauſe both of thankfulneſſe, and humiliation; whiles there is no one that hath all, no one but hath ſome. If enuy and contempt were not thus equally tempered, ſome would be ouer hauty; and others too miſerable: But now, eueryevery man ſees that in himſelf which is worthy of contempt, & matter of emulation in others; and contrarily, ſees what to pitty, and diſlike in the moſt eminent, and what to applaud in himſelfe, and out of this contrariety, ariſes a ſweete meane of contentation.

The louelove of Elkanah is ſo vnable to free Anna from the wrongs of her riuall, that it procures them rather. The vnfruitfulneſſe of Anna had neuer with ſo much deſpight been laid in her diſh, if her husbands heart had been as barren of louelove to her. Enuy, though it take aduantage of our weakneſſes, yet is euer raiſed vponupon ſome grounds of happineſſe, in them whom it emulates; it is euer an ill effect of a good cauſe: If Abels ſacrifice had not been accepted, and if the acceptation of his ſacrifice had not beene a bleſſing, no enuy had followed vponupon it.

There is no euill of another, wherein it is fit to reioyce, but his enuy, and this is worthy of our ioy, and thankfulneſſe, becauſe it ſhewes vsus the price of that good, which we had, and valued not. The malignity of enuy is thus well anſwered, when it is made the euill cauſe of a good effect to vsus, when God and our ſoules may gaine by anothers ſin. I doe not finde that Anna inſulted vponupon Peninna, for the greater meaſure of her husbands louelove, as Peninna did vponupon her, for her fruitleſneſſe. Thoſe that are truely gracious, know how to receiue the bleſſings of God, without contempt of them that want; and hauehave learned to be thankfull, without ouerlineſſe.

Enuy, when it is once conceiued in a malicious heart, is like fire in billets of Iuniper, which (they ſay) continues more yeeres then one. EueryEvery yeere was Anna thus vexed with her emulous partner; and troubled, both in her prayers and meale: Amidſt all their feaſtings, ſhe fed on nothing but her teares. Some diſpoſitions are leſſe ſenſible, and more careleſſe of the deſpight and iniuries of others, and can turne ouer vnkinde vſages, with contempt. By how much more tender the heart is, ſo much more deeply is it euer affected with diſcourteſies; As waxe receiues and retaines that impreſſion, which in the heard clay cannot be ſeene, or, as the eye feeles that more, which the skin of the eye-lid could not complaine of: Yet the husband of Anna (as one that knew his duty) labours by his louelove, to comfort her againſt theſe diſcontentments, Why weepeſt thou? Am not I better to thee then ten ſonnes? It is the weakeneſſe of good natures to giuegive ſo much aduantage to an enemy; what would malice rather hauehave, then the vexation of them whom it perſecutes? We cannot better pleaſe an aduerſary, then by hurting our ſelues: This is no other, then to humour enuy, to ſerue the turne of thoſe that maligne vsus; and to draw on that malice, whereof we are weary; whereas carleſneſſe puts ill will out of countenance; and makes it with-draw it ſelfe in a rage, as that which doth but ſhame the author, without the hurt of the patient. In cauſleſſe wrongs, the beſt remedy is contempt.

p. 160She that could not finde comfort in the louing perſwaſions of her husband, ſeekes at in her prayers; ſhe riſes vp hungry from the feaſt, and hies her to the Temple; there ſhe power out hers teares, and ſupplications. Whatſoeuer the complaint be, here is the remedy: There is one vniuerſall receit for all euils, prayer: when all helpes fayle vsus, this remaines; and whiles we hauehave an heart, comforts it.

Here was not more bitterneſſe in the ſoule of Anna, then feruency; ſhe did not onelyonly weepe and pray, but vow vntounto God: If God will giuegive her a ſonne, ſhe will giuegive her ſonne to God backe againe: Euen nature it ſelfe had conſecrated her ſonne to God; for he could not but be borne a Leuite: But if his birth make him a Leuite, her vow ſhall make him a Nazarite, and dedicate his minority to the Tabernacle. The way to obtaine any benefit is to deuote it in our hearts, to the glory of that God, of whom we aske it: By this meanes ſhall God both pleaſure his ſeruant, and honour himſelfe; whereas, if the ſcope of our deſires be carnall, we may be ſure either to fayle of our ſuit, or of a bleſſing.

ELY and ANNA.

OLd Ely ſits on a ſtoole, by one of the poſts of the Tabernacle: Where ſhould the Prieſts of God be but in the Temple? whether for action or for ouer-ſight: Their very preſence keepes Gods Houſe in order, and the preſence of God keepes their hearts in order.

It is oft found, that thoſe which are themſelues conſcionable, are too forward to the cenſuring of others: Good Ely, becauſe he markes the lips of Anna to moue without noyſe, chides her as drunken, and vncharitably miſconſtrues her denotion: It was a weake ground whereon to build ſo heauy a ſentence. If he had ſpoken too loud, and incompoſedly, he might hauehave had ſome iuſt colour for this conceit; but now to accuſe her ſilence (notwithſtanding all the teares which he ſaw) of drunkenneſſe, it was a zealous breach of charity.

Some ſpirit would hauehave been enraged with ſo raſh a cenſure: When anger meets with griefe, both turne into fury: But this good woman had been iniured to reproches, and beſides, did well ſee the reproofe aroſe from miſpriſion, and the miſpriſion from zeale; and therefore anſwers meekely as one that had rather ſatisfie, then expoſtulate; Nay, my Lord, but I am a woman troubled in ſpirit. Ely may now learne charity of Anna: If ſhe had bin in that diſtemper, whereof he accuſed her, his iuſt reproofe had not bin ſo eaſily digeſted: Guiltines is commonly clamorous, and impatient, whereas innocence is ſilent and careleſſe of miſ-reſports. It is naturall vntounto to all men to wipe off from their name all aſperſions of euill, but none doe it with ſuch violence, as they which are faulty. It is a ſigne the horſe is galled, that ſtirs too much when he is touched.

She that was cenſured for drunken, cenſures drunkenneſſe more deeply then her reprouet; Count not thi…e handmaid for a daughter of Belial. The drunkards ſt…e begins in lawleſneſſe, proceeds in vnprofitableneſſe, ends in miſery; and all ſhut vp it the denomination of this pedegree, A ſonne of Belial.

If Anna had bin tainted with this ſin, ſhe would hauehave denied it with more fauour, and hauehave diſclaimed it with an externiation; What if I ſhould hauehave bin merry with wine? yet I might be deuout: If I ſhould hauehave ouerioyed in my ſacrifice to God, one cup of exceſſe had not bin ſo hainous: now her freedome is ſeene in her ſeuerity. Thoſe which hauehave cleare hearts from any ſinne, proſecute it with rigour; whereas the guilty are euer partiall: their conſcience holds their hands, and tels them that they beat themſelues, whiles they puniſh others.

Now Ely ſees his errour, and recants it; and to make amends for his raſh cenſure, prayes for her. Euen the beſt may erre, but not perſiſt in it: When good natures p. 961hauehave offended, they are vnquiet, till they hauehave haſtned ſatisfaction: This was within his office, to pray for the diſtreſſed: Wherefore ſerues the Prieſt, but to ſacrifice for the people? and the beſt ſacrifices are the prayers of faith.

She that beganne her prayers with faſting, and heauineſſe, riſes vp from them with cheerefulneſſe, and repaſt. It cannot bee ſpoken, how much eaſe and ioy the heart of man findes in hauing vnloaded his cares, and powred out his ſupplications into the eares of God; ſince it is well aſſured, that the ſuit which is faithfully asked, is already granted in heauen. The conſcience may well reſt, when it tels vsus, that we hauehave neglected no meanes of redreſſing our affliction; for then it may reſolue to looke either for amendment, or patience.

The ſacrifice is ended, and now Elkanah and his family riſe vp early to returne vntounto Ramah: but they dare not ſet forward, till they hauehave worſhipped before the Lord. That iourney cannot hope to proſper, that takes not God with it. The way to receiue bleſſings at home, is to be deuout at the Temple.

She that before conceiued faith in her heart, now conceiues a ſonne in her wombe: God will rather worke miracles, then faithfull prayers ſhall returne empty: I doe not finde that Peninna asked any ſonne of God, yet ſhe had ſtore; Anna begged hard for this one, and could not till now obtaine him. They which are deareſt to God, doe ofttimes with great difficulty worke our of thoſe bleſſings, which fall into the mouthes of the careleſſe. That wiſe diſpoſer of all things knowes it fit to hold vsus ſhort of thoſe fauours which we ſue for; whether for the triall of our patience, or the exerciſe of our faith; or the increaſe of our importunity, or the doubling of our obligation.

Thoſe children are moſt like to proue bleſſings, which the parents hauehave begged of God, and which are no leſſe the fruit of our ſupplications, then of our body. As this childe was the ſonne of his mothers prayers, and was conſecrated to God ere his poſſibility of being; ſo now himſelfe ſhall know, both how he came, and whereto he was ordained; and leſt he ſhould forget it, his very name ſhall teach him both; (Shee called his name Samuel.) Hee cannot ſo much as heare himſelfe named, but he muſt needs remember both the extraordinary mercy of God, in giuing him to a barren mother; and the vow of his mother, in reſtoring him backe to God by her zealous dedication; and by both of them learne holineſſe and obedience. There is no neceſſity of ſignificant names, but we cannot hauehave too many monitors to put vsus in minde of our duty.

It is wont to be the fathers priuiledge to name his childe; but becauſe this was his mothers ſonne, begotten more by her prayers, then the ſeed of Elkana, it was but reaſon ſhe ſhould hauehave the chiefe hand both in his name, and diſpoſing. It bad been indeed the power of Elkanah, to hauehave changed both his name, and profeſſion, and to abrogate the vow of his wife; that wiues might know, they were not their owne; and that the rib might learne to know the head: But husbands ſhall abuſe their authority, if they ſhall wilfully croſſe the holy purpoſes and religious endeuours of their yoke-fellowes. How much more fit is it for them to cheriſh all god deſires in the weaker veſſels? and as we vſe, when we carry a ſmall light in a winde, to hide it with our lap, or hand, that it may not goe out. If the wife be a Vine, the husband ſhould be an Elme to vphold her in all worthy enterpriſes; elſe ſhe fals to the ground, and proues fruitleſſe.

The yeare is now come about; and Elkanah cals his family to their holy iourney, to goe vp to Ieruſalem, for the anniuerſary ſolemnitie of their ſacrifice: Annaes heart is with them, but ſhe hath a good excuſe to ſtay at home, the charge of her Samuel: her ſucceſſe in the Temple, keepes her haply from the Temple; that her deuotion may be doubled, becauſe it was reſpited. God knowes how to diſpence with neceſſities; but if we ſuffer idle and needles occaſions to hold vsus from the Tabernacle of God, our hearts are but hollow to Religion.

Now at laſt, when the child was weaned from her hand, ſhee goes vp, and payes her vow, and with it, payes the intereſt of her intermiſſion. Neuer did Anna goe vp with ſo glad an heart to Shilo, as now that ſhee carries God this reaſonable Preſent, which himſelfe gaue to her, & now ſhe vowed to him; accompanied with the bounty of p. 962other ſacrifices, more in number & meaſure, then the Law of God requited of her; and all this is too little for her God, that ſo mercifully remembred her affliction, and miraculouſly remedied it. Thoſe hearts which are truely thankfull, doe no leſſe reioyce in their repayment, then in their receit; and doe as much ſtudy, how to ſhew their humble and feruent affections, for what they hauehave, as how to compaſſe fauours, when they want them, Their debt is their burden, which when they hauehave diſcharged, they are at eaſe.

If Anna had repented of her vow, and not preſented her ſonne to the Tabernacle, Ely could not hauehave challenged him; He had onelyonly ſeene her lips ſtirre, not hearing the promiſe of her heart. It was enough, that her owne ſoule knew her vowe, and God which was greater then it. The obligation of a ſecret vow is no leſſe, then if it had ten thouſand witneſſes.

Old Ely could not chooſe but much reioyce to ſee this fruit of thoſe lips, which he thought moued with wine; and this good proof, both of the merciful audience of God, and the thankfull fidelity of his Handmaide; this ſight calls him down to his knees (He worſhipped the Lord.) Wee are vnprofitable witneſſes of the mercies of God and the graces of men, if we doe not glorifie him for others ſakes, no leſſe then for our owne.

Ely and Anna grew now better acquainted; neither had he ſo much cauſe to praiſe God for her, as ſhee afterwards for him; For if her owne prayers obtained her firſt child; his bleſſing inriched her with fiue more. If ſhe had not giuen her firſt ſonne to God, ere ſhe had him; I doubt whether ſhee had not beene euer barren; or if ſhe had kept her Samuel at home, whether euer ſhee had conceiued againe; now that piety which ſtripped her of her only childe, for the ſeruice of her God, hath multiplyed the fruit of her wombe, and gaue her fiue for that one, which was ſtill no leſſe hers, becauſe he was Gods. There is no ſo certaine way of increaſe, as to lend, or giuegive vntounto the Owner of all things.

ELY and his Sonnes.

IF the conueyance of grace were naturall; holy Parents would not bee ſo ill ſuted with children. What good man would not rather wiſh his loyns dry, then fruitfull of wickedneſſe? Now, we can neither traduce goodneſſe, nor chooſe but traduce ſinne. If vertue were as well intailed vponupon vsus, as ſinne, one might ſerue to checke the other in our children; but now ſince grace is deriued from heauen on whomſoeuer it pleaſes the Giuer, and that euill which ours receiue hereditarily from vsus, is multiplied by their own corruption, it can be no wonder that good men hauehave ill children, it is rather a wonder that any children are not euill. The ſons of Ely are as lewd, as himſelfe was holy. If the goodnes of examples, precepts, education, profeſſion, could hauehave been preſeruatiues from extremitie of ſin, theſe ſonnes of an holy Father had not been wicked; now, neither parentage, nor breeding, nor Prieſthood can keepe the ſonnes of Ely from the ſons of Belial. If our children bee good, let vsus thanke God for it; this was more then we could giuegive them, if euill, they may thanke vsus, and themſelues: vsus, for their birth-ſinne; themſelues, for the improuement of it to that height of wickednes.

If they had not been ſonnes of Ely, yet being Prieſts of God, who would not hauehave hoped their very calling ſhould hauehave infuſed ſome holineſſe into them? But now, euen their white Ephod couers foule ſinnes; yea rather, if they which ſerue at the Altar degenerate, their wickedneſſe is ſo much more aboue others, as their place is holier. A wicked Prieſt is the worſt creature vponupon earth. Who are Deuils, but they which were once Angels of light? Who can ſtumble at the ſinnes of the Euangelicall Leuites, that p. 963ſees ſuch impurity euen before the Arke of God? That God which promiſed to bee the Leuites portion, had ſet forth the portion of his Miniſters; hee will feaſt them at his owne Altar; The breſt & the right ſhoulder of the peace-offring was their morſell; theſe bold and couetous Prieſts will rather hauehave the fleſh-hooke their rabiter, then God, whatſoeuer thoſe three teeth faſten vponupon, ſhall bee for their tooth, they were weary of one ioynt, and now their delicacie affects variety; God is not worthy to carue for theſe men, but their owne hands; And this they doe not receiue, but take; and take violently, vnſeaſonably: It had been fit God ſhould be firſt ſerued; their preſumption will not ſtay his leiſure; ere the fat bee burned, ere the fleſh bee boyled, they ſnatch more then their ſhare from the Altar; as if the God of heauen ſhould wait on their palate; as if the Iſraelites had come thither to ſacrifice to their bellies; and (as commonly a wanton tooth is the harbinger to luxurious wantonneſſe) they are no ſooner fed, then they neigh after the Dames of Iſrael; Holy women aſſemble to the doore of the Tabernacle; theſe varlets tempt them to luſt, that came thither for deuotion; they had wiues of their owne, yet their vnbridled deſires roue after ſtrangers, and feare not to pollute euen that holy place with abominable filthineſſe. O ſinnes, too ſhamefull for men; much more for the ſpirituall guides of Iſrael! He that makes himſelfe a ſeruant to his tooth, ſhall eaſily become a ſlaue to all inordinate affections. That Altar which expeiated other mens ſinnes added to the ſinnes of the ſacrificers, Doubtleſſe many a ſoule was the cleaner for the bloud of the ſacrifices, which they ſhed, whiles their own were more impure; And as the Altar cannot ſanctifie the prieſt, ſo the vncleanneſſe of the Miniſter cannot pollute the offering; becauſe the vertue thereof is not in the agent, but in the inſtitution; in the repreſentation his ſinne is his owne; the comfort of the Sacrament is from God; Our Clergy is no charter for heauen; Euen thoſe, whoſe trade is deuotion, may at once ſhew the way to heauen by their tongue, and by their foot lead the way to hell. It is neither a coule, nor an Ephod that can priuiledge the ſoule.

The ſinne of theſe men was worthy of contempt, yea perhaps their perſons; but for the people therefore, to abhorre the offerings of the Lord, was to adde their euill vntounto the Prieſts; and to offend God, becauſe he was offended; There can no offence be iuſtly taken, euen at men; much leſſe at God for the ſake of men: No mans ſinnes ſhould bring the ſeruice of God into diſlike; this is to make holy things guilty of our profaneneſſe. It is dangerous ignorance, not to diſtinguiſh betwixt the worke, and the inſtrument; whereupon it oft comes to paſſe, that we fall out with God, becauſe we finde cauſe of offence from men; and giuegive God iuſt cauſe to abhorre vsus, becauſe we abhorre his ſeruice vniuſtly. Although it be true (of great men eſpecially) that they are the laſt that know the euils of their owne houſe, yet either it could not be, when all Iſrael rung of the lewdneſſe of Elies ſonnes, that he onelyonly ſhould not know it, or if he knew it not, his ignorance cannnot be excuſed; for a ſeaſonable reſtraint might hauehave preuented this extremity of debauchedneſſe. Complaints are long muttered of the great, ere they dare breake forth to open conteſtation: publike accuſations of authority argues intolerable extremities of euill; nothing but age can plead for Ely, that he was not the firſt accuſer of his ſons: now when their enormities came to be the voice of the multitude, he muſt heare it perforce; and doubtleſſe he heard it with griefe enough, but not with anger enough: he that was the Iudge of Iſrael, ſhould hauehave vnpartially iudged his owne fleſh and bloud; neuer could he hauehave offered a more pleaſing ſacrifice, then the depraued bloud of ſo wicked ſons. In vaine doe we rebuke thoſe ſinnes abroad, which we tolerate at home. That man makes himſelfe but ridiculous, that leauing his owne houſe on fire, runs to quench his neighbours.

I heard Ely ſharpe enough to Anna, vponupon but a ſuſpition of ſinne; and now, how milde I finde him to the notorious crimes of his owne? Why doe you ſo, my ſonnes? It is no good report; my ſonnes, doe no more ſo: The caſe is altered with the perſons. If nature may be allowed to ſpeake in iudgement, and to make difference, not of ſinnes, but offenders, the ſentence muſt needs ſauour of partialitie. Had theſe men but ſome little ſlackned their duty, or heedleſly omitted ſome rite of the ſacrifice, this cenſure had p. 964not been vnfit; but to puniſh the thefts, rapines, ſacriledges, adulteries, inceſts of his ſonnes, why Why doe yee ſo, was no other then to ſhaue that head, which had deſerued cutting off. As it is with ill humours, that a weake doſe doth but ſtirre, and anger them, not purge them out; ſo it fareth with ſinnes: An eaſie reproofe doth but incourage wickedneſſe, and makes it thinke it ſelfe ſo ſlight, as that cenſure importeth: A vehement rebuke to a capitall euill, is but like a ſtrong ſhowre to a ripe field, which layes that corne which were worthy of a ſickle. It is a breach of Iuſtice, not to proportionate the puniſhment to the offence: To whip a man for a murder, or to puniſh the purſe for inceſt, or to burne treaſon in the hand, or to award the ſtockes to burglary, is to patronize euill, in ſtead of auenging it: Of the two extremes, rigour is more ſafe for the publike weale, becauſe the ouer-puniſhing of one offender frights many from ſinning. It is bet…er to liue in a common-wealth where nothing is lawfull, then where eueryevery thing.

Indulgent parents are cruell to themſelues, and their poſterity. Ely could not hauehave deuiſed which way to hauehave plagued himſelfe and his houſe ſo much, as by his kindneſſe to his childrens ſinnes: What variety of iudgements doth he now heare of from the meſſenger of God? Firſt, becauſe his old age (which vſes to be ſubiect to choler) inclined now to miſ-fauour his ſonnes; therefore there ſhall not be an old man left of his houſe for euer: and becauſe it vexed him not enough to ſee his ſonnes enemies to God in their profeſſion, therefore he ſhall ſee his enemie in the habitation of the Lord; and becauſe himſelfe forbore to take vengeance of his ſonnes, and eſteemed their life aboue the glory of his Maſter, therefore God will reuenge himſelfe, by killing them both in one day; and becauſe he abuſed his ſoueraignty by conniuence at ſinne, therefore ſhall his houſe be ſtripped of his honour, and ſee it tranſlated to another; and laſtly, becauſe he ſuffered his ſonnes to pleaſe their owne wanton appetite, in taking meat off from Gods trencher, therefore, thoſe which remaine of his houſe, ſhall come to his ſucceſſors, to beg a piece of ſiluer, and a morſell of bread; in a word, becauſe he was partiall to his ſonnes, God ſhall execute all this ſeuerely vponupon him and them. I doe not read of any fault Ely had, but indulgence; and which of the notorious offenders were plagued more. Parents need no other meanes to make them miſerable, then ſparing the rod.

Who ſhould be the bearer of theſe fearfull tidings to Ely, but young Samuel, whom himſelfe had trained vp? He was now grown paſt hi… mothers coats, fit for the Meſſage of God. Old Ely rebuked not his young ſonnes, therefore yong Samuel is ſent to rebuke him. I maruell not whiles the Prieſthood was ſo corrupted, if the Word of God were precious, if there were no publike viſion, It is not the manner of God to grace the vnworthy; The ordinarie miniſtration in the Temple was too much honor for thoſe that robbed the Altar, though they had no extraordinary reuelations. Hereupon it was, that God lets old Ely ſleepe, (who ſlept in his ſinne) and awakes Samuel, to tell what he would do with his maſter. He which was wont to be the mouth of God to the people, muſt now receiue the Meſſage of God, from the mouth of another; As great perſons will not ſpeake to thoſe, with whom they are highly offended, but ſend them their checks by others.

The lights of the Temple were now dim, and almoſt ready to giuegive place to the morning, when God called Samuel; to ſignifie perhaps, that thoſe which ſhould hauehave been the lights of Iſrael, burned no leſſe dimly, and were neere their going out, and ſhould be ſucceeded with one, ſo much more lightſome then they, as the Sunne was more bright then the Lampes: God had good leaſure to hauehave deliuered this meſſage by day, but he meant to make vſe of Samuels miſtaking; and therefore ſo ſpeakes, that Ely may be asked for an anſwer, and perceiue himſelf both omitted, & cenſured. He that meant to vſe Samuels voice to Ely, imitates the voice of Ely to Samuel; Samuel had ſo accuſtomed himſelfe to obedience, and to anſwer the call of Ely, that lying in the further cells of the Leuites, he is eaſily raiſed from his ſleep; and euen in the night runs for his meſſage to him, who was rather to receiue it from him: Thrice is the old man diſquieted with the diligence of his ſeruant; and, though viſions were rare in his daies, yet is p. 965he not ſo vnacquainted with God, as not to attribute that voice to him, which himſelfe heard not. Wherefore like a better Tutor then a parent, he teaches Samuel what he ſhall anſwer, Speake Lord, for thy ſeruant heareth.

It might hauehave pleaſed God at the firſt call to hauehave deliuered his meſſage to Samuel, not expecting the anſwer of a nouice vnſeene in the viſions of a God; yet doth he rather deferre it till the fourth ſummons, and will not ſpeake till Samuel confeſſed his audience. God loues euer to prepare his ſeruants for his imployments, and will not commit his errands, but to thoſe, whom he addreſſed both by wonder, and attention, and humility.

Ely knew well the gracious faſhion of God, that where he tended a fauour, prorogation could be no hindrance; & therefore after the call of God thrice anſwered with ſilence, he inſtructs Samuel to be ready for the fourth: If Samuels ſilence had been wilfull, I doubt whether he had been againe ſollicited; now God doth both pitty his error, and requite his diligence by redoubling his name at the laſt.

Samuel had now many yeeres miniſtred before the Lord, but neuer till now heard his voice; and now heares it with much terror; for the firſt word that he heares God ſpeake, is threatning, and that of vengeance to his maſter. What were theſe menaces, but ſo man premonitions to himſelfe that ſhould ſucceed Ely? God begins early to ſeaſon their hearts with feare, whom hee meanes to make eminent inſtruments of his glory. It is his mercy to make vsus witneſſes of the iudgements of others, that we may be forewarned, ere we hauehave the occaſions of ſinning.

I doe not heare God bid Samuel deliuer this meſſage to Ely; He that was but now made a Prophet, knowes, that the errands of God intend not ſilence; and that God would not hauehave ſpoken to him of another, if he had meant the newes ſhould be reſerued to himſelfe: Neither yet did he run with open mouth vntounto Ely, to tell him this viſion, vnasked. No wiſe man will be haſty to bring ill tidings to the great; rather doth he ſtay till the importunity of his Maſter ſhould wring it from his vnwillingnes; and then, as his concealement ſhewed his louelove, ſo his full relation ſhall approue his fidelity. If the heart of Ely had not told him this newes, before God told it Samuel, he had neuer been ſo inſtant with Samuel, not to conceale it; His conſcience did well preſage that it concerned himſelfe; Guiltines needs no Prophet to aſſure it of puniſhment. The minde that is troubled, protecteth terrible things: and though it cannot ſingle out the iudgement allotted to it, yet it is in a confuſed expectation of ſome grieuous euill. Surely, Ely could not thinke it worſe then it was; The ſentence was fearefull, and ſuch as I wonder, the necke, or the heart of old Ely could hold out the report of; That God ſweares he will iudge Elyes houſe; and that with beggery, with death, with deſolation; & that the wickednes of his houſe ſhal not be purged with ſacrifice, or offrings for euer: And yet this which eueryevery Iſraelites eare ſhould tingle to heare of, when it ſhould be done, old Ely heares with an vnmoued patience, and humble ſubmiſſion, It is the Lord, let him doe what ſeemeth him good. Oh admirable faith, and more then humane conſtancy and reſolution, worthy of the aged preſident of Shiloh, worthy of an heart ſacrificed to that God, whoſe iuſtice had refuſed to expiate his ſinne by ſacrifice! If Ely hauehave been an ill father to his ſonnes, yet he is a good ſon to God, and is ready to kiſſe the very rod he ſhal ſmart withall; It is the Lord, whom I hauehave euer found holy, and iuſt, and gracious, and he cannot but be himſelf; Let him do what ſeemeth him good; for whatſoeuer ſeemeth good to him, cannot but be good, howſoeuer it ſeemes to mee: EueryEvery man can open his hand to God while he bleſſes; but to expoſe our ſelues willingly to the afflicting hand of our Maker, and to kneele to him whiles he ſcourges vsus, is peculiar onelyonly to the faithfull.

If euer a good heart could hauehave freed a man from temporall puniſhments, Ely muſt neds hauehave eſcaped: Gods anger was appeaſed by his humble repentāce, but his iuſtice muſt be ſatisfied: Elies ſinne and his ſonnes, was in the eye and mouth of all Iſrael; his therefore ſhould hauehave been much wronged by their impunity. Who would not hauehave made theſe ſpirituall guides an example of lawleſneſſe? and hauehave ſaid, What care I p. 966how I liue, if Elyes ſonnes goe away vnpuniſhed? As not the teares of Ely, ſo not the words of Samuel may fall to the ground: We may not meaſure the diſpleaſure of God by his ſtripes; many times, after the remiſſion of the ſin, the very chaſtiſements of the Almighty are deadly: No repentance can aſſure vsus that we ſhall not ſmart with outward afflictions; That can preuent the eternall diſpleaſure of God; but ſtill it may bee neceſſary and good we ſhould be corrected: Our care and ſuit muſt be, that the euils which ſhall not be auerted, may be ſanctified.

If the prediction of theſe euils were fearefull, what ſhall the execution be? The preſumption of the il-taught Iſraelites ſhal giuegive occaſion to this iudgement, for being ſmitten before the Philiſtims, they ſend for the Arke into the field. Who gaue them authority to command the Ark of God at their pleaſure? Here was no conſulting with the Ark, which they would fetch; no inquiry of Samuel whether they ſhould fetch it; but an heady reſolution of preſumptuous Elders to force God into the field, and to challenge ſucceſſe. If God were not with the Arke, why did they ſend for it, and reioyce in the comming of it? If God were with it, why was not his allowance asked that it ſhould come? How can the people be good, where the Prieſts are wicked? When the Arke of the Couenant of the Lord of Hoſts that dwels between the Cherubins, was brought into the Hoſt (though with meane and wicked attendance) Iſrael doth (as it were) fill the heauen, and ſhake the earth with ſhouts; as if the Arke and victory were no leſſe vnſeparable then they had their ſinnes. Euen the lewdeſt men will be looking for fauour from that God, whom thy cared not to diſpleaſe, contrary to the conſcience of their deſeruings. Preſumptiō doth the ſame in wicked mē, which faith doth in the holieſt. Thoſe that regarded not the God of the Arke, thinke themſelues ſafe & happy in the Ark of God: Vaine men are tranſported with a confidence in the out-ſides of religion, not regarding the ſubſtance and ſoule of it, which only can giuegive them true peace. But rather then God will humour ſuperſtition in Iſraelites, hee will ſuffer his owne Arke to fall into the hands of Philiſtims: Rather will he ſeeme to ſlacken his hand of protection, then he will be thought to hauehave his hands bound by a formall miſconfidence. The ſlaughter of the Iſraelites was no plague to this: It was a greater plague rather to them that ſhould ſuruiue, and behold it. The two ſonnes of Ely, which had helped to corrupt their brethren, die by the hands of the vncircumciſed, & are now too late ſeparated from the Arke of God by Philiſtims, which ſhould hauehave been before ſeparated by their Father: They had liued formerly to bring Gods Altar into contempt, & now liue to carry his Arke into captiuity: and at laſt, as thoſe that had made vp the meaſure of their wickedneſſe, are ſlaine in their ſinne.

Ill newes doth euer either runne, or flie: The man of Beniamin, which ran from the Hoſt, hath ſoone filled the City with outcries; and Elies eares with the crie of the City. The good old man, after ninety and eight yeers, ſits in the gate, as one that neuer thought himſelfe too aged to doe God ſeruice; & heares the news of Iſraels diſcomfiture, and his ſonnes death, though with ſorrow, yet with patience; but when the meſſenger tels him of the Arke of God taken, he can liue no longer; that word ſtrikes him down backward from his throne, and kils him in the fall: no ſword of a Philiſtim could hauehave ſlaine him more painefully, neither know I whether his necke or his heart were firſt broken. Oh fearefull iudgement, that euer any Iſraelites eare could tingle withall! The Arke loſt? what good man would wiſh to liue without God? Who can chuſe but think he hath liued too long, that hath ouer-liued the Teſtimonies of Gods preſence with his Church? Yea the very daughter in law of Ely, a woman, the wife of a lewd husband, when ſhe was at once traueling (vponupon that tidings) & in that trauel, dying (to make vp the ful ſum of Gods iudgement vponupon that wicked houſe) as one inſenſible of the death of her father, of her husband, of her ſelf, in cōpariſon of this los, cals her (then vnſeaſonable) ſon Ichabod, & with her laſt breath ſays, The Glory is departed from Iſrael; the Arke is taken: what cares ſhe for a poſterity, which ſhould want the Ark? what cares ſhe for a ſon, come into the world, of Iſrael, when God was gone frō it? and how willingly doth ſhe depart from them, from whom God was departed? p. 967Not outward magnificence, not ſtate, not wealth, not fauour of the mighty, but the preſence of God in his Ordinances, are the glory of Iſrael: the ſubducing whereof is a greater iudgement then deſtruction.

Oh Iſrael, worſe now then no people! a thouſand times more miſerable then Philiſtims: Thoſe Pagans went away triumphing with the Arke of God, and victory; and leaue the remnants of the choſen people to lament, that they once had a God.

Oh cruell and wicked indulgence, that is now found guilty of the death, not only of the Prieſts, and people, but of Religion! Vniuſt mercy can neuer end in leſſe then bloud; and it were well, if only the body ſhould hauehave cauſe to complaine of that kinde crueltie.

FJNIS.

Contemplations VPONUPON THE PRINCIPALL PASSAGES OF THE Holy Storie.

The fourth Volume

By I. H. D. D.

LONDON, Printed for THO: PAVIER MILES FLESHER, and Iohn Haviland.

1625.

Contemplations. THE TWELFTH BOOKE.

Containing

The Arke and Dagon.

The Arkes reuenge and returne.

The remoue of the Arke.

The meeting of SAVL and SAMVEL.

The Jnauguration of SAVL.

SAMVELS conteſtation.

SAVLS ſacrifice.

IONATHANS victorie and SAVLS oath.

BY IOS. HALL, D. of Diuinitie, and Deane of WORCESTER.