Two sermons the first, Comfort in calamitie, teaching to live well, the other, The grand assizes, minding to dye well / by Thomas Fuller ... Fuller, Thomas, 1608-1661. 1654 Approx. 332 KB of XML-encoded text transcribed from 171 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A40658 Wing F2420 Wing F2476 ESTC R210330 12185328 ocm 12185328 55742 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40658) Transcribed from: (Early English Books Online ; image set 55742) Images scanned from microfilm: (Early English books, 1641-1700 ; 890:19) Two sermons the first, Comfort in calamitie, teaching to live well, the other, The grand assizes, minding to dye well / by Thomas Fuller ... Fuller, Thomas, 1608-1661. [6], 77, [6], 223 p. Printed for G. and H. Eversden ..., London : 1654. "A comment on Ruth" has separate t.p. and pagination. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Ruth -- Criticism, interpretation, etc. Christian life. Sermons, English -- 17th century. 2002-08 TCP Assigned for keying and markup 2002-10 Aptara Keyed and coded from ProQuest page images 2002-11 John Latta Sampled and proofread 2002-11 John Latta Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion Fullers Comment on Ruth ; with two Sermons on speciall occasions . TWO Sermons : The first , COMFORT IN CALAMITIE , teaching to Live well . The other , THE GRAND ASSIZES , minding to Dye well . BY THOMAS FULLER , B. D. LONDON , Printed for G. and H Eversden , and are to be sold at the Sign of the Greyhound in Pauls Chur●h-yard . 1654. TO The Right Worshipfull , and deservedly Honoured , the Lady ELIZABETH NEWTON , of CHARLETON in KENT . MADAME , SAint Paul in the first to the Thessalonians , chap. 2. vers . 18. saith unto them , I would have come unto you once and again● , but Satan hindred us . I may make use of the former part of his Expression , applying it to my frequent Intentions to visit the Place of your Abode , and bestow some Spirituall paines therein . But I must not play Satan with Satan , be a false Accuser , to charge on him the frustrating of my Design , ( though generally he be a Back-Friend to all good Desires ) but must justly impute it to my owne manifold avocations . May your Ladyship now be pleased to see what you expected to heare , and reade what I intended to speake . The first of these Sermons was designed for your Fore-Noones , the latter for your After-Noones Repast . I am confident you will not measure my respect to you to be the lesse , because the benefit to others may be the greater by publishing thereof ; and request you to accept hereof , not as intende● a full payment for my many Obligations unto you , but as tendered in consideration of your forbearance , till I am enabled to expresse my Gratitude in a greater proportion . The Lord blesse you in your Selfe , dayly sanctifying your rare naturall Endowments with his choisest Graces ; blesse you in your Sel●e divided , your Worthy Husband ; in your Selfe multiplyed , your hopefull Sonne ; and slowly , but surely , terminate your Prosperitie here with endlesse happinesse hereafter : The heartie desire of Your Ladyships boundant Orator , THOMAS FULLER . COMFORT IN CALAMITIE . A Sermon preached upon a speciall Occasion in S. Clements Church in London , neere East-cheap . PSAL. 11. 3. If the Foundations be destroyed , what can the righteous doe ? WE may observe , that David is much pleased with the Metaphor in frequent comparing himselfe to a Bird , and that of severall sorts : first , to an Eagle , Psal. 103. 5. Thy youth is renewed like the Eagles : Sometimes to an Owle , Psal. 102. 6. I am like an Owle in the Desart : Sometimes to a Pelican , in the same Verse , Like a Pelican in the Wildernesse : Sometimes to a Sparrow , Psal. 102. 7. I watch , and am as a Sparrow : Sometimes to a Partridge , as when one doth hunt a Partridge . I cannot say , that he doth compare himselfe to a Dove , but he would compare himselfe , Psal. 55. 6. Oh that I had the wings of a Dove , for then I would flee away , and be at rest . Some will say , How is it possible , that Birds of so different a feather should all so flye together , as to meet in the Character of David ? To whom we answer , That no two men can more differ one from another , then the same servant of God at severall times differeth from himselfe . David in Prosperitie , when commanding , was like an Eagle ; in Adversitie , when contemned , like an Owle ; in Devotion , when retired , like a Pelican ; in Solitarinesse , when having no companie , like a Sp●rrow ; in Persecution , when fearing too much companie [ of Saul ] like a Partridge . This generall Metaphor of ● Bird , which David so often used on himselfe , his enemies in the first Verse of this Psalme used on him , though not particularizing the kinde thereof : Flee as a Bird to your Mountaine ; that is , Speedily betake thy selfe to thy God , in whom thou hopest for succour and securitie . Quest. Seeing this counsell was both good in it selfe , and good at this time , why doth David seem so angry and displeased thereat ? Those his words , Why say you to my soule , Flee as a Bird to your Mountaine , import some passion , at leastwise a disgust of the advice . It is answered , David was not offended with the counsell , but with the manner of the propounding thereof . His enemies did it Ironically , in a gibing jeering way , as if his flying thither were to no purpose , and he unlikely to finde there the safetie he sought for . How-ever , David was not hereby put out of conceit with the counsell , beginning this Psalme with this his firme resolution , In the Lord put I my trust , how say ye then to my soule , &c. Learne we from hence , when men give us good counsell in a jeering way , let us take the counsell , and practise it , and leave them the jeere , to be punished for it . Indeed , Corporall Cordials may be invenomed , by being wrapt up in poysoned Papers ; not so good Spirituall Advice , where the good matter receives no infection from the ill manner of the deliverie thereof . Thus when the chiefe Priests mocked our Saviour , Math. 27. 43. He trusted in God , let him deliver him now if he will have him . Christ trusted in God never a whit the lesse for the fleere and flout which their prophanenesse was pleased to bestow upon him , Otherwise , if mens mocks should make us to undervalue good counsell , we might in this Age be mocked out of our God , and Christ , and Scripture , and Heaven ; the Apostle Iude , verse 18. having ●ore-told , that in the last times there should be mockers , walking after their owne lusts . The next Verse presents an unequall Combat betwixt armed Power , advantaged with Policie , on the one side , and naked Innoc●nce on the other . First , Armed Power : They bend their Bowes , and make readie their Arrowes , being all the Artillerie of that Age. Secondly , Advantaged with Policie : That they may privily shoot , to surprize them with an ambush unawares , probably pretending amitie and friendship unto them . Thirdly , Naked Innocence : If Innocence may be termed Naked , which is its owne Armour ; at the upright in heart . And now in due order succeedes my Text , which is an Answer to a tacite Objection which some may rayse ; namely , That the Righteous are wanting to themselves , and by their owne easinesse and unactivitie , ( not daring and doing so much as they might and ought ) betray themselves to that bad condition . In whose defence David shewes , that if God in his wise will and pleasure seeth it fitting , for Reasons best known to himselfe , to suffer Religion to be reduced to termes of extremitie , it is not placed in the power of the best man alive to remedie and redresse the same . If the Foundations be destroyed , what can the Righteous doe ? My Text is hung about with Mourning , as for a Funerall Sermon , and containes , First , A sad Case supposed , If the Foundations be destroyed . Secondly , A sad Question propounded , What can the Righteous doe ? Thirdly , A sad Answer implyed ; namely , They can doe just nothing , as to the point of re-establishing the destroyed Foundation . Note by the way , that in Scripture , when a Question is propounded , and let fall againe , without any Answer returned thereunto , that it generally amounts to a Negative . Thus saith Thamar , 2 Sam. 13. 13. And I , whither shall I cause my shame to goe ? that is , Nowhither : neither Citie , Court , or Countrey , will afford me any shelter to cover my shame , or recover my reputation . Prov. 18. 14. But a wounded spirit who can beare ? that is , no meere man by his sole selfe , without Gods gracious assistance . Math. 16. 26. What is a man profited , if he shall gaine the whole world , ●nd lose his owne s●ule ? that is , nothing at a●l ; w●en he casteth up his Audit , he shall finde himselfe a great loser by the bargaine . If the Foundations be destroyed , what can the Righteous doe ? that is , they can doe just nothing ; bemoane and bewayl● they may ; restore and re-build they cannot , what is so destroyed . Before we goe any further , it will be worth our paines to enquire into the time and occasion of this Psalme . But here we are left at a losse ▪ and cannot of our selves recover any certaintie , nor meet with others to direct us . The Title of the Psalme is speechlesse , as to the date and occasion thereof : Nor maketh it , with Zachariah , any signes when , or why composed ; onely we may be confident , David made it when the Church was in some great affliction , and reduced to a dolefull condition . For ( under favour ) I conceive , that the destroyed Foundations mentioned in the Text , relate not so properly to the Civill State as to the Church in Israel . Had this destruction ▪ been principally of Temporall concernment , David would have said , What can the valiant Champion , or what can the Politike States-man doe ? But seeing the Question is confined to the Righ●eous , it probably intimates , that the desolation complained of , concerned chiefely the Cause of the Church , Religion , and Religious persons therein . If one may offer to make a modest conjecture , it is not improbable this Psalme might be composed on the sad murther of the Priests by Saul , 1 Sam. 22. 19. when after the slaughter of Ahim●le●h the High-Priest , Doeg the Edomite by command from Saul , slew in one day fourescore and five persons which wore a Linnen Ephod . I am not so carnall , as to build the Spirituall Church of the Iewes on the materiall walls of the Priests Citie at Nob , ( which then by Doeg was smitten with the edge of the sword ) but this is most true , that knowledge must preserve the people , and Mal. 2. 7. The Priests lips shall preserve knowledge : and then it is easie to conclude , what an Earth-quake this Massacre might make in the Foundations of Religion . There is some difference in the Translations , even as much as is betwixt the Praeter and Future Tense . The Old Translation What have the righteous done ? The New Translation What can the righteous doe ? We embrace the latter , as confident that those Worthy Translators were led thereunto by sufficient Reasons from the Originall , seeing Sextinus Amama , a learned Forrein Critick ( but so long living in Oxford , that he perfectly understood the English Tongue ) professeth that Translation was done usque ad orbis invidiam . And now we proceed to a Paraphrase upon the words of the Text. If. It is the onely word of Comfort in the Text , that what is said is not Positive , but Suppositive ; not Theticall , but Hypotheticall . And yet this Comfort , which is but a sparke , ( at which we would willingly kindle our hopes ) is quickly sadded with a double Consideration . First , Impossible Suppositions produce impossible Consequences . As is the Mother so is the Daughter . Therefore surely Gods holy Spirit would not suppose such a thing , but what was feasible , and possible , but what either had , did , or might come to passe . Secondly , the Hebrew word is not the Conditionall Im , si , si forte , but Chi , quia , quoni●m , because , and ( although here it be favourably rendred If ) seemeth to import more therein , that the sad Case had alreadie happened in Davids dayes . I See ●herefore , that this If , our onely hope in the Text , is likely to prove with Iobs friends , but a miserable Comforter . Well , it is good to know the worst of things , that we may provide our selves accordingly : and therefore let us behold this dolefull Case , not as doubtfull , but as done ; not as feared , but felt ; not as suspected , but at this time really come to passe . The Foundations . Positiones , the things formerly fixed , placed , and setled : It is not said , if the Roofe be ruinous , or if the side Walls be shattered , but If the Foundations . Fo●ndations be destroyed . In the Plurall . Here I will not warrant my skill in Architecture , but conceive this may passe for an undoubted Truth : It is possible , that a Building setled on severall intire Foundations ( suppose them Pillars ) close one to another , if one of them faile , yet the Structure may still stand , or rather hang , ( at the least for a short time ) by vertue of the Complicative , which it receiveth from such Foundations which still stand secure . But in case there be a totall Rout , and an utter Ruine of all the Foundations , none can fancie to themselves a possibilitie of that Buildings subsistence . What can the Righteous ? That is , he that would be Righteous , that desires it , that endeavours it , that in Gods acceptance through Christ , is interpreted to be Righteous . Otherwise , take the word in the high sense and strict acceptance thereof , for such a one whose Righteousnesse is of proofe against Gods sharpest and strongest Justice , and then the Question will not be , What can the Righteous doe ? but , Where can such a Righteous man be found ? What can the Righteous ? The Righteous indefinitely , equivalent to the Righteous universally ; not onely the Righteous as a single Arrow , but in the whole Sheafe ; not onely the Righteous in their personall , but in their diffusive capacitie . Were they all collected into one Body , were all the Righteous ( living in the same Age wherein the Foundations are destroyed ) summed up and modelled into one Corporation , all their joynt Endeavours would prove ineffectuall to the re-establishing of the fallen Foundations , as not being mans worke , but onely Gods worke to performe . What Can the Righteous ? Know here , that the Can of the Righteous is a limited Can , confined to the Rule of Gods Word , they can doe nothing but what they can lawfully doe , 2 Cor. 13. 8. For we can doe nothing against the Truth , but for the Truth : Illud possumus , quod jure possumu● . Wicked men can doe any thing ; their Conscience , which is so wide that it is none at all , will beare them out to act any thing how unlawfull soever , to Stab , Poyson , Massacre , by any meanes , at any time , in any place , whosoever standeth betwixt them and the effecting their Desires . Not so the Righteous ; they have a Rule whereby to walke , which they will not , they must not , they dare not crosse . If therefore a Righteous man were assured , that by the breach of one of Gods Commandements he might restore decayed Religion , and re-settle it statu quo prius , his hands , head , and heart are tyed up , he can doe nothing , because their damnation is just who say , Rom. 3. 8. Let us doe evill that good may come thereof . Doe . It is not said , What can they thinke ? It is a great Blessing which God hath allowed injured people , that though otherwise oppressed and straitned , they may freely enlarge themselves in their Thoughts . Surely , if Tyrants might have their will , as the Persian King made a Law , Dan. 6. 7. That none should aske a Petition of any God , or man , save of Darius , for thirtie dayes ; so they would enact , That none should thinke a good thought of any but of themselves ; and every Cogitation against their Proceedings should be Actionable and Punishable . But blessed be God , thoughts are free in the Courts and Consistories of Man , be they never so bad ; no Informer can accuse them , no Person can indite them , no Iurie can be empanelled upon them , no Iudge can condemn them , no Sheriffe can execute them . God hath made Rehoboth , he hath given roome , he hath allowed this liberty to his Servants , to spread forth their thoughts ( as Hezekiah did Sennacheribs Letter , 2 King. 19. 14. ) before the Lord the only searcher of hearts . Thinke they may ; But what can the Righteous doe ? Doe . It is not said , What can the Righteous say ? surely they could say something if it might be heard , Acts 19. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In a lawful Assembly , four things concurring to the making thereof . 1. A free place where 's no feare of a forcible surprise . 2. A competent and convenient time to ●it and furnish themselves to make their just defence ; for Gods ordianry Servants dare not ( for feare of tempting him ) relie upon the extraordinary promise ( proper to the times of the Primitive persecution ) Matt. 10. 19. It shall be given you in the same hour what ye shall speak : No , now adayes , Gods best Saints pretend not so much Spirit , but that they must helpe themselves by premeditation . 3. An unpartiall Judge , not one An●nias - like , Acts 23. 2. which will command Innocence when beginning to plead , to be smitten on the mouth . Truth hath often sought Corners , not as suspecting her Cause , but as fearing such Judges . 4. A silent , docible and unbyassed Auditory ; not such as come hither with full intent to carry away the same judgement ( how ●rroneous soever ) that they brought hither , misreporting whatso●●er makes against them . If the Righteous in an ●ssembly thu ▪ constituted , may be heard for themselves , they could plead something for their dear Clients the destroyed Foundations . Otherwise alas , what will it boot the Larke to plead for its life in the clawes of a Kite ; what will it benefit a Lamb to traverse his innocence in the pawes of a Lyon , where the foresaid necessary requisites to freedome cannot be obtained ? But all they can say ( and give loosers leave to speake ) though it might conduce much to the easing of their own , and perchance the convincing of their enemies hearts ( if not over-hardned , ) yet it contributes nothing to the undestroying of the Foundations , in which case , What can the Righteous doe ? Doe . It is not said , What can the Righteous suffer ? This is the honour of Christians , that when they cannot find Hands lawfully to Act , they will find Shoulders patiently to Beare . The ancient Lutherans before Luther , were called Paterenians , a word that will hardly be reconciled to good Lati●e , as being barbarous in the Grammer and Extraction thereof . Yet ● believe I may make it Latine sooner then make it English ; justifie the Etymologie of the word , sooner then perswade the the practice thereof , to make it free Denison of our Nation . They were such people whose backs were Anvils for their Enemies Hammer to smite upon . We must not suffer the honour of passive Obedience herein to be dead and buried , at least wise we must be mourners at the Funeral thereof . The Righteous can , will , and shall suffer much ; but alas if the Foundations be destroyed , What can the Righteous doe ? But now we are met with a Giant Objection , which with Goliah must be removed , or else it will obstruc● our present proceedings . Is it possible that the Found●tions of Religion should be destroyed ? Can God be in so long a sleep , yea , so long a Lethargie , as patiently to permit the Ruines ●hereof ? If he looks on , and yet doth ●ot see these Fou●dations when de●troyed ; where then is his Omnisciency ? ●f he seeth it , and cannot helpe it ▪ where then is his Omnipotency ? If he seeth it , can helpe it , and will not , where then is his Goodnesse and Mercy ? Martha said to Iesus , Joh. 11. 21. Lord , if thou hadst been ●ere , my Brother had not dyed . But many will say , Were God effectually present in the World with his aforesaid Attributes , surely the Foundations had not dyed , had not been destroyed . We answer Negatively ▪ that it is impossible that the Foundations of Religion should ever be totally and finally destroyed , either in relation to the Church in generall , or in reference to every true and lively Member thereof . For the first , we have an expresse promise of Christ , Math. 16. 18. The Gates of Hell shall not prevaile against it . Fundamenta tamen stant inconcussa Sionis . And as for every particular Christian , the second of Timothy , 2. 19. Neverthelesse , the Foundation of God standeth sure , ●aving this seale , the Lord knoweth them that are his . How-ever , though for the Reasons afore-mentioned in the Objections , ( the inconsisten●ie thereof with the Attributes of G●ds Omnipotencie , Omnisciencie , and Goodnesse ) the Foundations can never totally and finally , yet may they partially be destroyed , quo●d gradum , in a foure-fold degree , as followeth . First , in the desires and utmost endeavours of wicked men , They bring their 1. Hoc velle , 2. Hoc agere , 3. Totum posse . If they destroy not the Foundations , it is no thanks to them ▪ seeing all the World will beare them witnesse they have done their best , ( that is , their worst ) what their might and malice could performe . Secondly , in their owne vain-gloriou● imaginations : They may not onely vainly boast , but also verily beleeve , that they have destroyed the Foundations . Applyable to this purpose , is that high Rant of the Roman Emperour , Luke 2. 1. And it came to passe in those dayes , that there went out a Decree from Caesar Augustus , that all the world should be taxed . All the world ● Whereas he had , though much , not all in Europe , little in Asia , lesse in Africa , none in America ; which was so farre from being conquered , it was not so much as knowne to the Romans . But Hyperbole is not a Figure , but the ordinarie language of Pride : because indeed Augustus had very much , he proclaimeth himselfe to have all the world . Thus no doubt Herod , Math. 2. was confident he had killed all the Infants in and about B●thleem , and so had sped and dispatcht the Iewish King amongst the rest , when he safely had escaped his furie . Thus the persecuting Emperours conceited themselves to have destroyed all the Bibles in the world , whereof so many were surrendred up unto them by the hands of the Traditores ( in plaine English Traytors ) deputed by the Church to preserve and keepe that Treasure ; and yet ▪ bl●ssed be God , a Remnant was left , from which the Christians at this day have plentifully recruited themselves . Thus Tyrants please themselves , in reporting that they have destroyed all the Foundations of Religion , when haply unhappily they have partly ruinated some of them . In such a case , no wonder if Fame ( the Parasite-Generall of Gre●tnesse ) trumpets forth the Triumphs of Tyrants in the largest dimensions . Absalom is said to have killed all the Kings sonnes , 2 Sam. 13. 30. when indeed onely Amnon was slaine . Thus Flatterie will make the most of Furies atchievements , and by a Synecdoche of the whole for a part , all the Foundations shall be reported to be destroyed . Thirdly , the Foundations may be destroyed as to all outward visible illustrious apparition . The Church in Persecution is like unto a Ship in a Tempest ; downe goe all their Masts , yea , sometimes for the more speed , they are forced to cut them downe : not a piece of Canvas to play with the Windes , no Sayles to be seene ; they lye close notted to the very Keele , that the Tempest may have the lesse power upon them : though when the Storme is over , they can hoise up their Sayles as high , and spread their Canvas as broad as ever before . So the Church in time of Persecution feared , but especially felt , loseth all gaynesse and gallantrie which may attract and allure the eyes of beholders , and contenteth it selfe with its owne secrecie . In a word , on the Work-d●yes of Affliction she weareth her worst Clothes , whilest her best are layd up in her Wardrobe , in sure and certaine hope that God will give her a holy and happie Day , when with joy she shall weare her best Garments . Lastly , they may be destroyed in the jealous apprehensions of the best Saints and servants of God , especially in their Melancholy Fits : I will instance in no Punie , but in a Starre of the first magnitude and greatest eminencie , even Elijah himselfe complaining , 1 Kings 19. 10. And I , even I onely am left , and they seeke my life , to take it away . Where had Elijah lived ? Did his intelligence or intellectuals deceive him , to be thus mistaken ? His intelligence ! So conversant with Gods servants , as to know none of them , but meerely to conceive , that the whole species of Gods people was conserved onely in his individuall selfe ? Surely , the fault was rather in his intellectuals , and that onely for the present his passion at this time imposed on his judgement , and betrayed him to mistake . The clearest apprehension may lose its way , in the midst of excessive Joy , Love , Griefe , Feare , both the last meeting in Elijah . Stil God had seven thousand hearts belonging to him , whose knees never bowed unto Baal : probably some of them might be knowne to Elijah , but for the present forgotten by him . Whence we observe , first , ●hat no under-Officer ( such as Elijah was ) in the Armie of the Church Militant , knoweth the List of all the Names of those , who at the same Time , and in the same Place , serve therei● , but onely God the Generall , and Christ the Lieutenant-Generall of the Armie . Secondly , as concealed Lands belonged anciently to the King , so many a close , secret , and unsuspected Christian ( especially in times of Persecution ) belongs onely to the God of Heaven . But some will say , Why doth God suffer the Foundations to come so neere to be destroyed ? Is it not at the best some diminution and abatement of his Goodnesse ? Why will he not prevent this graduall destruction of the Foundations , which so much grieveth the godly , and giveth occasion to t●e wicked to triump● ? I answer , this is done for severall Reason● concealed in the Brest and Bosome of Divine Providence , and for some Reasons knowne and communicated to men ; three whereof in humilitie and modestie are here presented unto us . First , to give occasion to Christians to exercise their Winter●Graces ; I count some Summer-Graces in their hearts , namely such , the principall use whereof is in the time of their Prosperitie , as Humilitie , Moderation , &c. others are Winter-Graces , as Patience , Contentmen● , &c. I confesse , that Thankefulnesse is seasonable Summer and Winter , Ephes. 5. 20 Giving of thanks alwayes for all things : like Holly and Ivie , greene all the yeare long , it is constantly in the prime thereof . How-ever , that the aforesaid Winter Graces , and especially Patience may have her perfect worke , James 1. 4. no whit abortive in the time , or defective in the members thereof , God in his wisdome will permit that the Foundations may be gradually destroyed . Secondly , God permitteth the enemies of Religion to atchieve such a destruction , that plumped up with their own successe , they may at the last be the fuller Sacrifice to his Justice . For as he feedeth himselfe dayly on the punishment of leane and common Offenders , so his Justice sometimes taketh state to feast it selfe as King Solomon , 1 Kings 4. 23. on faited Fowle , on men larded with thriving and batling in their owne villanies , Psal. 119. 70. Their heart is as fat as grease . Abel offered to God , Gen. 4. 4. of the fat of his Flock . God in like manner sometimes is delighted to offer to himselfe the fattest Malefactors , fed in the Stall of succeeding wickednesse . Thirdly , God permitteth the Foundations to be destroyed , because he knowes he can un-destroy them ; I meane re-build them in what minute and moment he pleaseth himself . It is no Policie for men to suffer growing evils to encrease , because suddenly they may start past helpe and hope . Thus it is not good to dally with danger , and delay with Diseases ; Venienti occurrite morbo ; it is no wisdome for men to suffer a House to run long to ruine , lest it prove past repaire . But nullum tempus occurrit Deo , all times are equally easie for God to recover his Right , and sometimes are more for his Honour , namely , when he interposeth his Power to his greater Honour and Glory , in that seasonable minute and moment , when men say it is past hope , and give up all for desperate , yea , for lost and destroyed . Come we now to that Point which we conceive both pertinent to the Text , and profitable for our Times , namely , to give advice how people should behave themselves , if God should for their sinnes condemne them to live in a Time and Place wherein the Foundations of Religion ( so farre as they are destroyable ) should be destroyed . Be it here premised , that nothing herein is spoken out of reflection to the present Times , to fill the heads or hearts of people with Jealousies of any Designe as if intended at the present to blow up the Found●tions of Religion . And yet give me leave to say , that some moneths since had we gone on the same pace we began , a f●w steps farther would have brought all to a sad Condition ; so that the Lawyers might even have dr●wne up the Will of expiring Divinitie , and the Divines performed the Funerals of dying Law in this Nation . But blessed be God , that since that time Con●usion is conf●unded , and some hopes given of a better Condition . In a word , if Religion be no whit the neerer to the making , in all probabilitie it is something the farther from the undoing thereof . How-ever , grant Religion were in never so peaceable and prosperous an estate , yet the sad S●bject we now in●ist on , could not be unseasonable . All Spirituall Me●t is not to be bought up , and brought in , for our present spending and feeding thereon , but ( as good Husbands ) we are to powder up some for the time to come . And seeing none of us know what is to come , and all of us deserv● the worst that may be , it will not be amisse to arme our selves with Counsels and Cautions , in case God should give us to live in an Age wherein the Foundations are destroyed . First , Enter a Silent Protestation in the Court of Heaven , of thine owne Integritie , as to this particular , That thou hast not willingly consented to the destroying of the Foundations of Religion . I say , Silent . IT is Davids counsell , Psal. 4. 4. Commune with your heart upon your Bed , and be still . There may be danger in making a loud Protestation ; it may be interpreted , to be the Trumpet to Sedition . Secondly , it may be quarrelled at , as tasting of the Leven of the Pharisees , which is Hypocrisie , for men to make a publique confession of what may seeme to tend to the sinfull praysing ( though indeed it be but the needfull purging ) of themselves . A Silent Protestation . Nothing more difficult , then in dangerous Times for Innocence it selfe to draw up a Protestation with all due Caution , so as to give her Adversaries no advantage against her . If it be layd too low , the Protestor destroyes his owne innocence , and may be accessarie to the robbing himsel●e of his due , and so may die Felo de se ▪ of his owne integritie . If it be drawn● up too high , with swelling expressions , the Protestor may expose himselfe to just Censure , as a Libeller against that Authoritie before which he entreth his Protestation . We cannot therefore be too warie and too cautious ▪ in the making thereof ▪ to observe the Golden Meane betwixt both extreames . For the better effecting whereof , we will weigh every word in the Counsell propounded . In the Court of Heaven . And that for a double Reason : First , because it is a standing Court , no danger that it will ever be put downe : secondly , because it is a just Court , no suspition that any Corruption can ever prevaile therein . Of thine owne Integritie . He that hateth Suretiship is sure , saith Solomon , Prov. 11. 15. Breake not thy selfe , by undertaking more then what thou art able to performe . Man may have not onely a charitable opinion ( due from us to all , of whom the contra●ie doth not appeare ) but also a confident presumption of the goodnesse of such with whom they have had a long and intimate familiaritie . Yet all this amounts not to that certaintie , to embolden one to undertake a Protestation in their behalfe , which he ought to confine to himselfe , of whom alone , and that scarcely too , ( by reason of the deceitfulnesse of mans heart above measure ) he can have any competent assurance , Thine owne Integritie . As to this particular . Confesse thy selfe in other things a notorious sinner , guiltie of sinnes of Omission , Commission , Ignorance , Knowledge , Presumption , Despaire , against God , thy Neighbours , thy selfe , in thought , in word , in deed . We reade of the Daughters of Zelophe●ad , that they pleaded before Moses , and gave this Character of their dead Father , Numbers 27. 3. Our Father died in the Wildernesse , and he was not amongst the assembly of them that were assembled against the Lord , in the companie of Korah , but died in his sinne . Meaning , that he was none of those Mutineer , not eminently notorious for Rebellion ; onely being a sinfull man , as all are , he was mortall with the rest of his kinde . What a comfort will it be , if one can truly avouch it in his Conscience to the searcher of hearts ; Lord , I acknowledge my selfe a grievous sinner , yet I appeale to thee , that I have not been active in the destroying of the Foundations of Religion , but opposed it as much as I might ; and when I could doe no more , was a Mo●rner in Sion for the same ? That thou hast not willingly consented . Where know to thy comfort , that God keepes a Register in Heaven of all such who doe , or doe not consent to any wicked action : And if we may prosecute the Metaphor after the manner of men , we may say , On the one side of the Booke are set downe the Names of such who concurred and consented to Wickednesse . On the other side such are recorded , who were on the Negative , and by their suffrages did dissent from the same . Thus we finde it written , to the eternall commendation of Ioseph of Arimathea , Luke 23. 51. He did not consent to the counsell and deed of them who betrayed our Saviour . Not willingly . Be it here observed , that mens Bodie● may be forced to countenance that with their corporall presence , which their Soules doth both reluctate at , and remonstrate against . One eminent instance whereof we have , Ierem. 43. 5. For in the fore-going Chapter , Iohanan the sonne of Kareah came to Ieremiah , pretending desire of advice from him , and promising to conforme himselfe to his Counsell in that great Question of importance , Whether he with the Remnant of Israel should goe downe into AEgypt ? Ieremiah disswades them from that Journey , as contrarie to the will of God , and threateneth them , in case they undertooke the same . How-ever , we reade in the next Chapter , verse 4. That this Iohanan , the sonne of Kareah , and all the Captaines of the Forces , were not content to carry downe the Remainder of the Captivitie into AEgypt , but also they tooke Ieremiah the Prophet , and Baruch the sonne of Neriah , along with them , for the more credit of the matter , to weare them for a countenance of their wicked Designe . Captaines of the Forces indeed they were ; and here they shewed a Cast of their Office , violently to force two aged per●ons , contrarie to their owne intentions and resolutions . Egregiam verò laudem & spolia amplae refertis . Goe Cowardly Tyrants , erect Trophies to your owne Victories , make Triumphs of your owne Valour : A great matter of Manhood , a Noble Conquest , to compell poore Ierem●ah the Prophet , and painfull Baruch his Scribe ( each of them by proportionable computation , above sixtie yeares of age ) to returne into AEgypt , whilest their Mindes , with a contrarie motion to their Bodies , went back to ( or rather never removed from ) the Land of Israel . An eminent Instance , that mens Bodies may sometimes be forced to doe that which their Soules doe detest . Secondly , we except such ( from willing consenting ) as have been fraudulently circumvented instrumentally to concurre to the destroying of Foundations , cleane contrarie to their owne desires and intents , as erroneously conceiving they supported the Foundations , when really they destroyed them . This commonly commeth to passe , by having mens persons in admiration , Jude 16. So that possessed with the opinion of their Pietie , they deliver up their Judgements as their Act and Deed , signed and sealed ●o them , to beleeve and practice , without denyall , doubt , or delay , whatsoever the others shall prescribe . Yet , upon the confession of the faults of such seduced people , God will forgive them , taking off the Load from them , and laying it upon their seducers , pittying those innocents who charitably counted others better then they were , and punishing such hypocrites who really were worse then they seemed . We reade , Deut. 21. 1. If a man be found slaine in the Land , lying in the field , and it be not knowne who slew him ; the Elders of the next Citie what should they doe ? ( It is not said , they should all meet together , and lay their hands on the dead Corps , and it should bleed when the Murtherer approached unto it . This sometimes happeneth , but is not ( especially alone ) to be relyed on ; scarce a Presumption , no Demonstration . ) But after the offering of a solemne Sacrifice , these words were to be pronounced by them : Our hands have not shed this blood , neither have our eyes seene it . Be mercifull , O Lord , unto thy people Israel , whom thou hast redeemed , and lay not innocent blood unto thy people of Israels charge , and the blood shall be forgiven them . In like manner we are confident , that God in his goodnesse will remit their guilt ( on their prayers , and pleading the Merits of Christ sacrificed ) which meerely have been drawne in instrumentally to destroy the Foundations , and have not willingly , wittily , or wilfully had a hand in the killing thereof . Secondly , Keepe up the destroyed Foundations in thine owne House . It was a worthy Resolution of Ioshuahs , Josh. 24. 15. But as for me and my house , we will serve the Lord. Some will say , What is meant here by House ? I answer ; the fourth Commandement , Exod. 20. 10. will expound it : Thou and thy S●nne , and thy Daughter , thy Man-servant , and thy Maid-servant ( Cattell being irrationall , belong not hereunto ) and the stranger that is within thy gates . Stranger ? He that partakes under the Roofe of thy Protection , must submit to the Rule of thy Devotion . It may be objected , Why no mention of the Wife herein ? It is answered , The Wife is part of the Husband , comprized in him , as a parcell of Thou . Gen. 1. 27. So God created Man in his owne Image , in the Image of God created he Him , male and female created he Them. Why Him and Them ? Why is the Number altered ? It is a sad Family , wherein this Doubt is not dayly cleared . Man and Wife ( though plurall in persons ) are in affection one flesh ; and being but one , good reason why the Result of them both should be stiled Him , and not Her , denominated from the more Noble Gender . But to returne to Ioshua and his worthy Resolution , I and my House will serve the Lord ; namely , Himselfe , his Wife , his Children , his Servants : Surely , he had all these his Relations , and all these his Relations had reall Pietie in them , at leastwise they seemingly pretended it , and Ioshua charitably beleeved it : yet I confesse we meet not in Scripture with any of their Names ; whereas we heare often of Iudas in the Gospel , and dayly of Pontius Pilate in the Creed . How farre better is it to have our Names written , Philippians 4. 3. in the Booke of Life , then to be but barely recorded in the outward letter of the Scripture ! Thirdly , If thou canst not keepe it up in thine owne House , keepe it up in thine owne Chamber . It is said , Nehemiah 3. 30. wherein severall persons re-edified the walls of Ierusalem , after him repaired Meshullam , the sonne of Berechiah , over-against his Chamber . It is probable , that this Meshullam was no House-keeper , but onely a Lodger ; yet repairing his part , facilitated the whole . Let every owne endea●our at leastwise to keepe up the Foundations in his owne Chamber , betwixt himselfe and other selfe . Fourthly , If thou canst not keepe it up in thine owne Chamber , keepe it up in thine owne Conscience . The Prophets Counsell must be practised , Micah 7. 5. Trust ye not in a Friend , put ye not confidence in a Guide , keepe the doores of thy mouth from her that lieth in thy Bosome . Fifthly , Remember the dayes of Gods Right Hand , and feede upon the comfortable memorie of what is past . He that hath not hot Meat to feede upon , may make cold Meat , well hea● , wholesome nourishment ▪ If the present Times afford us not contentment , let us with comfort ruminate on those dayes of Gods Right H●nd ; namely , wherein he hath vigorously and effectually discovered himselfe for his owne Honour and his peoples Comfort . Psal. 77. 1. I will remember the yeares of the Right Hand of the most High : David being then in an Agonie , and readie to despaire . Sixthly , Pray heartily and trust faithfully in the Power and Providence of the God of Heaven . Here it will not be amisse to insert a memorable Storie , applyable to our occasion . There were at the same time two Princes in Germanie , neighbouring in their Dominions , and of the same Name , though much different in their Power and Puissance ; namely , Frederick , Duke of Saxonie , of the greatest Command of any next the Emperour . Frederick , Bishop of Magdenburgh ( inferior to few Prelates in Germanie ) but utterly unable , without his apparent ruine , to contest with the foresaid Duke . Now , as Luther in his Comment on the 228 Psalme , briefely summeth up the matter to this effect : The Duke pretended a Ti●le to some Townes in the Bishops possession , denounced Warre against him next Spring , in ●●se Resti●ution was not made before that time . Withall he sent a secre● Agent to marke the Bishops motions , and what pre●arations he made for his defence . The Agent cunningly wrought himsel●e into the Bishops acqu●intance , and wondring to see him make no Warlike Provision against the time appointed , presumed at last to enquire of him the reason of so great neglect . The Bishop returned this Answer , That he never intended any Martiall resistance , counting it madnesse to fight against him , where 's no human probability to conquer ; Mustering of men in this case , was but casting away so many into the Gaghs of Death . This he was resolved on , to Pray , to Preach , to visit the Churches in his Dioces , leaving the event of all to God , to defend the innocencie in his Cause . Politicians , I know , will censure his Designe as silly and weake , which others will behold under a better notion of honest and pious : sure I am , it is most applyable to our purpose . When the godly sadly behold the Foundations of Religion destroyed , ( so farre forth as they are destroyable ) they make no provision of themselves to set them up againe , as sufficiently assured it is past their power , above their strength , it will cost more , so that they must let it alone for ever . Onely this they doe , they will faithfully , and fervently , and constantly pray to God , ( whose Glory is concerned in the C●use as much , and more then their Good ) in his owne due time to worke out his owne Honour , and settle the Foundations on their true Basis againe . Lastly , Reflect with Comfort upon the words that follow my ●ext , wherein there is crowded as much Consolation , as the scantling of so few words can receive , Verse 4. The Lord is in his holy Temple . The Lord. Notwithstanding all these Distempers and Disasters , God is not un-Lorded : He is not degraded from his Dignitie , but remaineth still in full Possession , and Power , what he was before . The Lord is . Say not , he was , which all must confesse ; or will be , which the godly doe hope : but the Lord IS in actuall being . But , where is He , say some ? Surely , in some meane and obscure place , where he maintaineth no Majestie or Magnificence . O no ; He is in his Temple , the eminent place of his Residence . But this his Temple is prophaned and unhallowed , levelled in the Dignitie thereof to ordinarie places . Indeed , if some men might have their will , it should be so : but He is in his holy Temple . In a word , God is not un-Lorded , this Lord is not un-Templed , this his Temple is not unhallowed ; and notwithstanding all wicked mens endeavours to destroy the Foundations , the Lord is in his holy Temple . FINIS . THE GRAND ASSIZES . A Sermon preached at Saint Maries in Cambridge . REVEL . 20. 12. And the Bookes were opened . THere is not in all the Scripture a more lively representation of the last Judgement , then in this and the paralel Chapter of the Prophesie of Daniel ▪ Foure grand Observables present themselves therein . First , Verse 11. I saw a great white Throne : Throne , there is Majestie ; Great , there is Magnificence ; White , there is Integritie ; no spot of Injustice , no sparke of Partialitie shall staine the Puritie of that Dayes Proceedings . God grant , that this Throne , White in it selfe , and White in relation to him that sitteth thereon , may prove White to us , that our innocencie thereat in Christ may be cleared , and our soules with joy comforted and compleated . Otherwise , though the Throne be White , the Day will prove to guiltie Offenders , as it is described , Ioel 2. 2. A Day of Darknesse , and of Gloominesse , a D●y of Clouds , and of thick Darknesse . Secondly , The Earth and the Heaven fled away from his face that sat on the Throne : Wherein had the harmlesse Heaven and innocent Earth offended , that should cause the flight ? What if the Heathen had superstitiously worshipped the Hoast of Heaven ? the Heavens purely passive therein had never consented thereunto . What if the Earth had brought forth Thornes and Thistles ? she did it not willingly , but cursed and commanded by God , Gen. 3. 18. so to doe . Alas , both Heaven and Earth were conscious to themselves of comparative impuritie , and fled like Dross from his Face who is a consuming fire . See here how poorely the wicked are helped , when they Petition the Mountaines to fall upon them and cover them . Fall upon them ; that is Improbable . Cover them ; that is Impossible . Ill are the Mountaines able to protect them , when the whole Earth cannot defend it selfe ; cannot make good it 's own Station , but flyeth away . Thirdly , Iohn saw the Dea● , Small and Great stand before God. Here the extreames , Small and Great , are expressed , whilest those of middle seized condition betwixt them are implyed . Mens Nets commonly are so cast ▪ the great Fishes break through the Threads , and little Fishes creep through the holes ; whilest Gods Drag-net is so large , so strong , so advantagiously cast , neither Great nor Small can escape it . I saw the Dead , Small an● Great . But why is there here no mention of the Living ? our Creed , according the Analogie of Faith , teaching us that God shall judge the Quick and the Dead . I Answer , S. Iohn onely took notice of them who were most numerous , and that which was most miraculous . Most numerous , the living at the last day being inconsiderable in number to the dead , as being onely the product of one Generation . Most Miraculous . It is usuall and ordinary to see the living arraigned everie Assizes and Sessions ; but for the Dead to appeare before the Judges , is most strange , and therefore onely noted by the Apostle . The Fourth Observable in the words of my Text ; And the Bookes were opened . We read of King William , called the Couqueror , that he caused a Survey-Booke to be made of all the Demesne Lands in England , which he no l●sse proudly and prophanely then falsly termed D●omesday-Booke ; yet was not the same unparti●lly performed , some Lands being rated above , and others beneath the true value thereof . Behold here the true Dooms-day Bookes , done without feare or favour , wherein all mens actions were unpartially recorded ; And the Bookes were opened . The words are a Metaphor borrowed , say some , from Mercatorie transactions betwixt Buyer and Seller , where the Debt● are Booked : taken , say others , from Iudiciall Proceedings , where the Indictments of Malefactors are written and read before the Iudge ; and this beares best proportion with the Context . Take notice herein of the low condescention of the high God of Heaven , speaking after the manner of men . Should God speake of himselfe as he is , his expressions would be as incomprehensible as his Essence . What then is to be done in this case , to make man capable of Gods discourse ? Either man must be mounted up to Heaven , a perfection in this Life unattainable , or God of his goodnesse may be pleased to stoope unto Earth , which by him is graciously performed . Let us not therefore thinke the lower of his Greatnesse , but the higher of his Goodnesse . Let no Preachers count it a diminution to their Learning , a degrading to their Language , to humble themselves to the Capacities of their Auditories , having so good a Precedent ; God the Father , as I may say , incar●ating himselfe in his humane expressions : And let people listen the more attentively to Gods language herein . When the Iewes heard , Acts 22. 2. that S. Paul spake in the Hebrew ( that is , in their owne ) Tongue unto them , they kept the more silence : Seeing God descends to our Dialect , let us attend with the more earnestnesse to what is spoken ; And the Bookes were opened . All Metaphors in Scriptures must tenderly be toucht , lest ( as the wringing of the Nose bringeth forth blood ) they ●e ●ortured to speake beyond and against their true intention . But Metaphors from Gods mouth , speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must be handled with much moderation , lest in the prosecution thereof we come into the suburbs of Blasphemie . Where Discretion adviseth us to be cautious in others , Devotion c●mmands us to be timorous in following such Metaphors . How-ever , we may safely tread in the steps of the Scrip●ure , and use such phrases as we find● therein . In the words we may observe five Doctrines ; all which , like the Linkes in a Chayne , depend one upon another . First , God writes downe and records 〈◊〉 actions of me● on Earth . Secondly , Actions thus written are not trusted in loose Papers , but bound up . Thirdly , Actions thus bo●nd up , 〈◊〉 not onely to one , but make many Bookes . Fourthly , Bookes thus made are not prese●tly opened , but for a time kept secret and concealed . Fifthly , Bookes thus concealed shall not be concealed for ever , but in due time shall be opened . I intend not a particular prosecution of all these parts ; onely I will make a Decoction of them all , so to make them more Cordiall into one Staple Doctrin● , when first we have explained something necessarie thereunto . God his writing downe of the actions of Earth , proce●deth not from his want of Memorie , as if he intended to make use of his Notes for the benefit thereof . There be two expressions like in sound , yet so different in sense , that applyed to God , the one importeth Blasphemie , the other sound Divinitie , namely , Ancient , and Old. God is termed in Daniel , The Ancient of Dayes , expr●ssing his everlasting continuance from all Eternitie : But Old he cannot be termed , as appropriated ●o Creatures , ( they wax old , as doth a Garment ) and carrying in it more then an 〈◊〉 of impairing and decay . God hath all the perfections of Age , Knowledge , Gravitie , Wisdome , without the infirmities thereof , Weaknesse , Frowardnesse , Forgetfulnesse . Wherefore he reciteth downe mens Actions , not out of any necessitie to helpe himselfe to remember them , but partly out of State , ( as Ioseph made use of an Interpreter , though understanding his Brothers language ) partly , that the producing the ●ame in Evidence at the Last Day , may silence and confound the more impudent Malefactor . These Actions thus written , amount to many Bookes , and we finde seven severall Bookes mentioned in the Scripture . First , the Booke of Life , whereof frequent mention in Gods Word , Phil. 4. 3. Whose Names are in the Booke of Life . This containeth a Register of such particular persons , in whose salvation God from all Eternitie determined to have his mercie glorified , and for whom Christ merited Faith , Repentance , and Perseverance , that they should repent , beleeve , and be finally saved . Secondly , the Booke of Nature . This mentioned by David , Psa● . 139. 16. Thine eyes did see my substance , yet being unperfect , and in thy Booke all my members were written , which in continuance were fashioned , when as yet there was none of them . Thirdly , the Booke of Scripture , and here behold it ; and happie were it for us , could we but as zealously practice it in our hearts , as we can easily hold it in our hands . Fourthly , the Booke of Providence , wherein all particulars are registred , even such which Atheists may count triv●all and inconsiderable , Math. 10. 30. But the very haires of your head are all numbred : And where is their number summed up ? Even in the Booke of Gods Providence . Fifthly , the Booke of Conscience . This Booke is Gods , as the tr●e Owner and Proprietarie thereof ; yet so , as he lend●th it to man in this Life , to make use thereof . Sixthly , the Booke of mens Actions . Hence that frequent expression in Scripture , Psalme 51. 9. And blot out all mine iniquities : intimating , that all our ill deeds are fairely written , til God in Christ doth crosse or delet● them . And if our ill deeds be registred , surely our good deeds be recorded ; God not being like those envious and ill-natured persons ; who onely take notice of what is bad , passe by and neglect what is good in another . Seventhly , the ●ooke of mens Afflictions . Some account this onely a distinct Tome , or Volume , of the former Booke ; others , an intire Booke of it selfe , Psal. 56. 8. Thou 〈◊〉 my s●ittings , put my teares into thy Bottle ; are no● all these things written in thy Booke ? And if the white teares of Gods servants be botled up , surely the red teares are not cast away ; but their innocent blood causelesly shed , shal ( though ●lowly ) yet surely and severely be punished on the causers thereof . These Bookes are for a time concealed , and not opened till the Day of Iudgement . First , because some of them are not finished and compleated till that time ; Finis is not as yet affixed unto them : and it is absurd , that a Booke should be published before it is perfected . The generations of mankind continuing till th● Day of Iudgement , such Vol●mes as concerne the Quick at that Day , are not ended till that Day . Secondly , God conceales them for a while , untill the Day of Iudge●ent , that then his owne Honour may be the more advanced , and his enemies the more confounded at the unexpected opening of these Bookes . The maine Doctri●e is this : All men must at the Last Day be tryed , so as to be saved or condemned by the Bookes . Th● truth hereof will appeare , by an induction of all mankind , which fall under a generall Division of Pagans and Christians . Be it here premised , That all Mortalitie shall be tryed by one of these two Statutes , either the Statute of Infidelitie , or the Statute of Vnconscionablenesse . The former we have set downe , Marke 16. 16. He that beleeveth , and is baptized , shall be saved ; but he that beleeveth not , shall be damned . By this Statute shall no Heathen man be tryed , because God is not so austere , ( how-ever others may accuse him ) to reape where he did never some . Invincible Ignorance shall so farre excuse them , that it shall never be charged on their Account , that they never beleeved , who never had the meanes conducing thereunto . The second Statute , is the Statute of Vnconscionablenesse , expressed Romans 2. 14 , 15. For when the Gentiles , who have not the Law ▪ doe by nature the things contained in the Law , these having not the Law , are a Law unto themselves . Which shew the workes of the Law written in their hearts , their consciences also bearing witnesse , and their thoughts the meane while accusing or else excusing one another . Now b● this Statute shall all Heathen be tryed , that they have been wanting to that light of Nature bestowed upon them . In proofe whereof , we divide the Heathen into Heathen Heathen , and Civilized Heathen . By the former we understand those pure-impure Pagans , who are meerly wilde , without any Art or Learning , to cultivate or instruct them . The Southerne point of Africa is knowne to Mariners passing thereby , by the Name of the Cape of Good Hope , which in relation to the Natives inhabiting thereabouts , may more truly be termed the Cape of sad Despaire ; for they are but one Degree , or Remove , from brute ▪ beasts . Yet even these have more Light then they have Heat , and their Naturall Vnderstanding dictates unto them many cleare and straight Rules , from which their darke and crooked practice doth swerve and decline . For although the Morall Law may be said to be written in them , ( to use the phrase of a Critick ) literis fugi●ntibus , in dull and dimme Characters ; partly , because in a great measure obliterated at the first by Originall Corruption , at the Fall of Adam ; partly , because defaced since , and ●retted out with the Rust and Canker ▪ of Barbarisme , ( contr●cted by l●ng Cust●me in severall degenerating G●nerations : ) Ye● still so much of the Morall Law remaines legible in their hearts , as may convince their practice to be contrarie thereunto . In a word , though they come farr● short of other refined Heathen in knowledge , yet their knowledge ( as little as it is ) goeth farre beyond their performances : so that justly they may be condemned , when the Bookes are opened , on the Stat●te of Vnconscionablenesse . Civilized Pagans succeed ; such , who by Art and Education ( as anciently the Grec●ans and Romans , and at this day the Persians and Chinois ) have scoured over the dimme inscription of the Morall Law , that it appeareth plaine unto them . Such were Socrates the Pagan Martyr , ( put to death for asserting one God ) Diogenes the Heathen Hermite ; Plato , their Moses , who saw the back parts of God in the Doctrine of his Id●●'s ; Regulus , their Abraham , so famous for his Faith ( though but a Morall one ) kept with the Carthaginians ; Titus Vespasian , their Iosiah , who wept at the consideration of the sinnes of the Iewes , and Gods seve●itie at the sacking of the Temple in Ierusalem . Verily I say unto you , I have not found so much civill performance , no , not amongst many professing themselves to be Christians : Such wise Soveraignes , such loyall Subjects ; such valiant Generalls , such ●orthie Souldiers ; such loving Husbands , such dutifull Wives ; such provident Pare●ts , such obedient Children ; such equall Masters , such faithfull Servants ; such constant Friends , such courteous Neighbours ; that they discharged all Morall Relations , to the admiration , yea , envie of all Beholders . Yet even the best of these , in the strictnesse of Gods Justice , may be condemned when the Bookes are opened . For , grant that in some particular actions they may be said morally to supererogate , even over-doing in goodnesse what was required at their hands , yet in other things they were defe●tive , and fell short of the just measure of Gods Commands , according to the Morall Light manifested unto them . That servant doth not his Masters will , who being commanded to shut all the doores in the house , doth latch , bolt , lock , barre , and barricado up one or two of them , leaving the rest standing open . So , though some of these Heathens may seeme in some particular acts to surpasse themselves , and to be better then the Law enjoyneth them , yet in other things they were deficient , and justly condemnable for the same , seeing Gods finall Sentence shall be passed , not according to some eminent performance of persons , but according to the constant drift , scope , purpose , and tenour of their conversations . Besides , some grand Vices ( though not so visible to humane eyes ) infected the transcendiaries of their highest atchievements . First , V●ine-glory , and Popular Applause , the Pole-St●rres by which they steered all their actions . Had Pride been the Weapon whereat a Duel had been fought betwixt Alexander and Diogenes , probably the Conqueror of the World had been worsted by a poore Philosopher . Secondly , Hypocrisie set a Tincture and Dye on all their Actions . Who hath more golden Sentences then Seneca against the Contempt of Gold ? Yet ( if Tacitus and other of his Contemporaries may be credited ) none more Rich , none more Covetous then he ; as if out of Designe he had perswaded others to cast away their Money , that he himselfe might come and gather it up againe . Thus these Heathens , for ought we can finde in Scripture , are left in a d●mnable , but farre be it from me to say , in a damned condition . When men of my Profession were formerly admitted into the Commission of the Peace , it was fashionable for them to goe off the Bench at the Assizes , after the Iurie had Cast , and before the Judge did pronounce the Sentence of Condemnation on Malefactors : To shew , that we of the Clergi● ought to be Men of Mercie , taking no delight in the sad , though necessarie part of Punitive Justice . Give me leave so farre to remember this ancient Custome , that I may make an improvement thereof for the present occasion . We finde these Heathen men Cast by the Verdict of the Scriptures , let my Sermon therefore depart in silence , and proceed no further in this Point , as to any determining of their finall condition . When Haman , Esther 7. 8. fell into the displeasure of King Ahasuerus , it is said , they covered his face , as of a man that lost himselfe at Court , and no pleasing spectacle for others to behold ; it being a ghastly sight to looke on a ( though living man , yet ) dying , y●a , dead favourite . Let us cover the faces of these Heathen men , as from any further discoursing of their condition , whose sad Case may thus briefely be drawn● up , They are left under the Wrath of God , and weight of their sinne , and without any ordinarie ●ay to a Saviour . I say , ordinarie . I confesse it is a Gospel-Truth , That in the Name of Iesu● onely Salvation is to be expected ; and it is a Maxime no lesse sound then generally received , Extra Ecclesia●● nulla salus , Out of Gods Church no hope to be saved ; if both be confined to common Dispensations , and the regular knowne way of Gods manifesting of himselfe . But how farre forth it might please God to reveal● Christ to such Heathens on their Death-beds , by peculiar favour , out of the Rode of hi● com●on kindnesse , and how farre fo●th God , as an Vniversall Creator , may be pleased to indulge unto some ●minent Heathen persons , is curious for man to enquire , and imp●ssible to determine . Leave we the● therefore to stand , or fall , to their owne Master ; onely adding this , That it will be farre better at the Last Day of Iudgement for these Christian Pagans , as I may terme them , then for many Pagan Christians amongst us now-adayes , who are worse under the Sunne-shine of Grace in the Gospel , then they by the dimme Candle-light of Nature . Come we now to Christians ; where the difficultie is the lesse to prove , that they all shall be arraigned , and may justly be condemned , when the Bookes are ope●ed : which will plainely appeare on the serious perusall of the following particulars . First , That to all persons living within the Pale of the Church , Christ hath really and cordially , sine fuco & dol● , without any fraud or deceit , been tendred unto them , under the Conditions of Faith and Repentance , That whosoever beleeveth o● him should have everlasting life : And this will appeare when the Bookes shall be opened . Secondly , that even the worst of men living under the Light of the Gospel have at one time or another their heads filled with good notions , and their hearts with good motions ; Grace illuminating , wooing , and courting them , as I may say , to lay hold on God in his Promises : on the truth whereof , their owne Consciences will be deposed ; and so this will appeare when the Bookes are opened . Thirdly , that God standeth readie , on mans good improvement of the aforesaid illuminating Grace , ( though not for the merit of mans performances , but for his owne meere mercie and promise sake ) to Crowne their Endeavours ▪ with the addition and accession of farther degrees of Grace , even such as infallibly accompanie salvation . For I shall never be of their Opinions , who parallel Gods proceedings with those of Adonib●zek , Judg. 1. 7. who put seventie Kings under his Table , there to gather up Crummes , which probably did very plentifully fall down unto them ; whereas he before-hand had taken order that their Thumbes were cut off : Their Thumbes I say , which alone of all the fingers are of the Quorum , to the gathering or grasping of any thing ; and whose effectuall correspondencie with the rest of the Hand , is absolutely necessarie to the taking up of any small thing , especially if ●ying in plano , on a Floore , or ●●at place . I say , I must dissent from those who make God such a Tyrant , as sportingly and ●pightfully to proffer Grace to wicked men , when by a previous act , without any ●ault or refusall of theirs , he hath rendred ●hem incapable of the acceptance of that which he offereth unto them . No surely , God doth no way before-hand maime or ●isable them from enjoying the benefit of ●race tendred unto them ; but on the o●her side , is prepared to encrease their ●●ore , and adde to them , which use the ut●ost of their power to encrease those Ta●nts which they have alreadie received . ●nd this will appeare to be true , when the ●ookes shall be opened . Fourthly , No man hath made that improvem●nt of Grace offered which he ought , and might . Many a time he hath stayed at home , when he should have been at Church : Many times he hath been at Church ei●her sleeping , or not attending there : ●any a time he hath attended , yet afterwards forgotten what he heard : many times he hath r●membred it , and it hath been his Remembrancer , yet he hath quenched the heat in his Heart , and Light in his Vnderstanding . And all this wi●l appeare true , when the Bookes shall be opened . Fi●thl● , Upon our not improving Gods Gr●ce ●ffered us in his Word , God qui non des●rit , nisi deseratur , who leaves none unlesse he be first left by them , is not bound to adde more Grace : yea , he may justly withdraw what he hath given ; and which is more , may judicially harden those from whom his Grace is withdrawne , for making no better use thereof when tendred un●o them . And all this shall appear , when ●he ●ookes shall be opened . In a word , the transactions of that Day will be a perfect Comment on those words of the Prophet Hosea 13. 9. O Israel , thou hast destroyed thy selfe , but in me is thine helpe . All such who are condemned , shall cast the blame thereof on themselves ; whilest those whom God shall be pleased to save , will in their Consciences confesse they might most justly be damned , when the Bookes shall be opened . And seeing a Saviour hath by his Death purchased for them Repentance , Faith , and Perseverance to the end , ( because he would not trust the perverse-freedome of their will with the acceptance or refusall of Grace ) they shall for ever sing Hallelujahs to the praise of the undeserved mercie and goodnesse of God in their salvation . But some will say , How shall God proceed against Infants at the Last Day of Iudgement , when the Bookes shall be opened ; namely , such Infants of Christian Parents , who dye in so happie a juncture of Time , as the intervall betwixt their baptizing , and before it is possible for them to commit actuall sinne ? For will some say , The Bookes , when opened , are effectually not opened in relation to them ; all the Bookes will be but Blankes and White Paper , as containing no Charge against them . For firs● , for Originall sinne some hold , that that in Baptisme is washed away ; and all the world will be their Compurgators , that such Infants neither have nor can commit actuall transgression : and therefore how can God with Justice proceed to the condemnation of such Innocents ? This Argument hath prevailed so farre with some Learned and Religious Divines , as to make them charitably judgemented of the finall estate of all such Infants . Give me leave to stand Neuter in this Point : onely this I will adde , If God in the Last Day should be pleased to condemne some of such Infants , he will render such a Reason thereof , Rom. 2. 5. in that Day of the revelation of the just judgement of God , as shall appeare satisfactorie to Angels , Men , and Devils , to the admiration of the good , and confusion of the bad , who shall be present thereat . And here give me leave to discover dange●ous Error , lurking in the brests of most men ▪ We are generally jealous , that God at the Last Day will not come off with that Credit which we could wish and desire : We suspect , that his Name will haerere ad metas , that his Iustice will not appeare so cleare as we both desire and expect , if he should condemne such and such persons whom we in our narrow apprehensions conceive uncondemnable , according to the proportion of Justice , as we doe measure it . But know , that this suspition hath a double mischiefe therein . First , The owners thereof are jealous over God with an ungodly jealousie , fearing where no feare is ; and it proceedeth from a Principle of Atheisme , seeing it springeth from the same Root , to denie a God , and doubt , that God will appeare just in manifesting his owne Proceedings . Secondly , This takes off mens thoughts , to take care for themselves , what they shall plead in their owne behalfe , and how they shall manage their owne Defence at the Last Day , and maketh them employed where they ought not , troubling themselves about that wherein they are not concerned . If it be a hainous offence , and punishable by the Lawes of man , 1 Pet. 4. 15. to be a busie-body in other mens matters , how great is the offence , to be busie in the Mysteries of the God of Heaven ? Let us leave it to him to act his own part ; Look every man on his owne things , Phil. 2. 4. God grant , we may but come off so well at the Barre , as God doth at the Bench , and appeare righteous by God in Christ , whilest God will appeare so of himselfe in himselfe . And here let me advise men to be modest with sobrietie , and not to be over-prying into the Mysteries of Gods Proceedings . The Chronicler of the Citie of London ( Stow in his Survey of London , pag. 137. ) telleth us a remarkable Storie of one Sir Iohn Champneyes , Alderman and Major of London , who built a faire House , with an high Brick ●ower , in Tower-street Ward , the first that ever was built in any private mans house , to over-looke his Neighbours in the Citie . For before his time , there were no Towers in that Citie , but such as belonged as Steeples to Churches & Covents , or else pertained to the Kings Palace . But his ambition herein , saith our Author , was pub●iquely pu●ished , falling blinde some yeares before his death : so that he who would see more then all , saw lesse then any of his Neighbours . Take heed of Towring Thoughts and Aspiring Inquiries , to mount up , if p●ssible , into Gods Minde , there to seeke and search the Causes of his secret Will and Pleasure : Such Curiositie is commonly severely punished , it being just with God to deprive them of that Light they have , who affect Knowledge above the bounds of Sobrietie : Such professing themselves to be wise , often become fooles , and forfeit the Eyes of their Soules , for their immoderate prying into forbidden Mysteries . Vse 1. Are all then to appeare before God , when the Bookes are opened ? This serveth in the first place to confute such who conceive God will hold Malefactors guiltlesse , because he doth not presently inflict his Judgements upon them , Ecclesiastes 8. 11. Because Sentence against an evil work i● not executed speedily , therefore the heart of the sonnes of men is ●ully set in them to d●e evill . These men proceed upon a dangerous mistake , namely , they conceive the Bookes to be cancelled , which are onely con●ealed : and because God forbeares , they mistake him , to have forgot to doe Justice . There was lately a Iudge in England , whom I need not be ashamed to name , as the honour of his Robe and Profession , viz. ●ustice Dodderidge , whom they commonly called the sleeping Iudge . Indeed , he had an affected drowsie posture on the Bench , insomuch , that many persons unacquainted with his Custome therein , having Causes of Concernment to be tryed before him , have even given all for lost , as expecting no Justice from a Dormant Iudge : when he all the while did onely retire himselfe within himselfe , the more seriously to consult with his owne Soule about the validitie of what was alledged and proved unto him ; as appeared afterwards by those Oracles of Law which he pronounced . Wicked men , in like manner , erroneously conceive God to be a sleeping God , chiefely on this account , because of the long impunitie of notorious offenders . David himselfe may seeme in some sort guiltie of the same vulgar error , Psal. 44. 23. Awake , why sleepest thou , O Lord ? arise , cast us not off for ever . But God in due time will soundly confute mens mistake herein , and appeare what he is , a slow , but sure Revenger of Malefactors , in the Day when the Bookes shall be opened . Vse 2. Are we all to be tryed in the Day when the Bookes shall be opened ? Let us then labour to get these Bookes cleared ( so much as relateth to our particular Accompts ) and crossed by the Blood of Iesus Christ , before that Day doth approach ; and let us not despise the committing of small sinnes , knowing that many of them quickly swell our Accompts . It is a true Maxime , Qui negligit minima nunquam ditescet , He that neglects small things , shall never make a Rich man ▪ Who would thinke , that a Penny a day should within the compasse of a yeare amount to more then thirtie shillings ? It is incredible , how insensibly many small sinnes greaten and inflame our Reckonings , and therefore let us beware thereof . The Italians have a Proverb , It is good to goe to Bed without supping , and to rise in the Morning without owing . If Physicians will approve the former part for healthfull , good Husbands will justifie the latter part for thriftie . But especially it is good Divinitie , in relation to our spirituall Accompts ; Happie he who this Night , by the effectuall pleading of Christs Merits , gaineth of God , before the closing of his eyes , the clearing of his sinnes , that so to Morrow Morning he may arise dis-engaged and un-indebted for his former Offences . Lastly , let this teach us to be warie what we doe on Earth , as knowing and beleeving , that a Memoriall is kept in Heaven , of whatsoever we act here below . There is still a Project propounded on the Royall Exchange in London , wherein one offers ( if meeting with proportionable encouragement for his paines ) so ingenuously to contrive the matter , that every Letter written , shall with the same paines of the Writer instantly render a double impression , besides the Originall ; each of which Inscript ( for Transcript I cannot properly tearme it ) shall be as faire and full , as lively and legible as the Originall . Whether this will ever be really effected , or whether it will prove an Abortive , as most Designes of this nature , Time will tell . Sure I am , if performed , it will be very beneficiall for Merchants , who generally keepe Duplica●tes of their Letters to their Correspondents . What here is propounded , is alreadie performed , in relation to our actions , in Gods presence . Whatsoever we doe , good or bad , at the acting thereof reflects ( beside the Principle ) a double representation of the same . One , in the Booke of our Conscience . The woman of Samaria s●id to her ●ellow-Citizens , John 4. 29. Come see the man that told me all things that ever I did . Herein Hyperbolicall was her expression : Christ told her not all , but many things , and one thing too much for her , ( without her serious repentance ) namely , her unlawfull conversing with him who was not her Husband . But this is most true of our Conscience ; it will really represent unto us whatsoever we have done , either accusing or excusing us therein . And as Sores and Wounds doe throb and ake the more in infirme persons , the neerer it draweth to Night ; so the older men grow , and the neerer they approach unto their Death , the more frequent , constant , and acute will be the prickings and the pinchings of their Consciences . The second Copie of all our Actions is kept in Heaven , recorded in Gods Booke . Let all therefore , but especially men in places of Legall Proceedings , ( whether Iudiciall or Ministeriall officers therein ) be minded of integritie in their carriage from my Text , and the occasion thereof , THE GRAND ASSIZES . Let Diligent Attorneyes so faithfully Solicite , let Painefull Solicitours so honestly Agitate , let Trustie Sheriffes so truly Impannell , let honest Iurie-men so conscionably give their Verdict , let faithfull Witnesses so sincerely Depose , let the Honourable and Learned Iudges so unpartially passe their Sentence , as knowing they must give an Account thereof to GOD in the Day when the Bookes are opened . AMEN . FINIS . A Comment ON RUTH : BY T. F. B. D. LONDON , Printed for G. and H. Eversden , and are to be sold at the Sign of the Greyhound in Pauls Church-yard . 1654. TO The Right Worshipfull , the Lady ANNE ARCHER , in the Countie of WARWICK . THE Apostle to the Philippians , chap. 4. v. 15. giveth them this high commendation , None communicated with me concerning giving and receiving , but ye onely ▪ Should I apply the same in relation of my selfe to your Ladyship , I should be injurious to the Bountie of many my Worthy Benefactours . How-ever ( not exclusively of others , but ) eminently I must acknowledge you a Grand Encourager of my Studies . In publique testimonie whereof , I present these my Endeavours to your Ladiships Patronage . Indeed they were Preached in an eminent Place , when I first entred into the Ministerie , above twentie yeares since , and therefore you will pardon the many Faults that may be found therein . Nor were they intended for publique view , till understanding the Resolution of some of my Auditors to Print them ( to their Profit , but my Prejudice ) by their imperfect Notes , I adventured on this seasonable prevention . The Lord make his Graces flow plentifully from the Head of your Family , your Religious Husband , to the lowest Skirts thereof , the last and least of your Relations , Your Ladyships in all Christian Offices , THOMAS FULLER . A Comment ON Ruth . CHAP. 1. Vers. 1. Now it came to passe in the dayes when the Iudges Ruled , that there was a Famine in the Land , BEfore we enter into these words , something must be premised , concerning the Name , Matter , End , Author of this Book . It hath the name from Ruth , the most remarkable person in it , to whom God vouchsafed his Grace , not onely to write her name in the Book of Life in Heaven , but also to prefix her name before a Book of Life in Earth . The Matter may be divided into these two Parts : The first Chapter sheweth , Th●t many are the troubles of the right●●us ; and the three last do shew , That 〈…〉 them out of all . One of the Ends is to shew the Pedigree of our Saviour ▪ otherwise Genea●ogers had been 〈◊〉 a loss , for four or five Descents in the deducing thereof : Another End is , unde● the conversion of Ruth the Moabitesse , to typifie the calling of the Gentiles , that a● he took of the blood of a Gentile into hi● body , so he should shed the blood out o● his body for the Gentiles , that there migh● be ●ne Shepheard , and one Sheepfold The Authors name ( probably Samuel ) i● conceal'd , neither is it needfull it should be known : for even as a man that hath ● piece of Gold that he knows to be weight and sees it ●●amped with the Kings Imag● careth not to know the name of that ma● wh● minted or coined it : So we , seeing this Book to have the superscription of Caesar , the stamp of the Holy spirit , nee● not to be curious to know who was th● Pen-man thereof . And now to the words . Now it came to passe in the dayes when the Iudges Ruled , that there was a Famine i● the Land. Observe in the words ; What ? a Famine : Where ? in the Land : When ? In the time that the Iudges judged ; the time being set down for the better certainty of the History . Quest. Is this the Land whereof it is ●aid , Gen. 49. 20. Asher his bread shall be fat , and afford dainties for a King ; which is call'd , Deut. 8. 7. A good Land of Wheat and Barley , Vineyards and Fig-trees , Oyle , Olive and Hony , which is commended , Ezek. 20. 6. ●o be a Land flowing with Milke and Hony , the glory of all Lands . How commeth it to passe , that thy Rivers of Oyl are now dammed up ? thy ●treams of Wine drained drie ? that there is no bread found in Bethlem , the house of bread ? Answ Israel hath sinned , a fruitfull Land maketh he barren , for the sinne of the people that dwell therein . The peoples hard hearts were rebellious to God , and the hard earth proved unprofitable to them : their flinty eyes would afford no tears to bemoan their sins , and the churlish Heavens would afford no moystur● to water their earth : Man proved unfaithfull to God his Maker , the Earth proved unfruitfull to Man her Manurer . Obser. Famine is ●a heavy punishment , wherewith God ●fflicteth his people ●or their sinnes : that it is an heavie punishment appeareth , because David , 2 S●● . 24. 14. chose the Pestilence before it ; for even as Zebah and Zalmunna , Iudg. 8. 21 ▪ chose rather to fall by the hand of Gideo● , then by the hand of Iether his Son , because the Childs want of strength would cause their abundance of pain : so better it is to be speedily dispatcht by a violent disease , then to have ones life in ● Famin● prolong'd by a lingring torture . That it is inflicted for their sinnes , is shewed , Lev. 26. 19. Deut. 28. 23. 1 King. 8. 37. and these sinnes most especially procure Famin● . 1. Idolatry , 1 King. 17. 1. 2 King 4. 36. 2ly . Abuse of plenty , the prodigall Child , Luk. 15. from the keeping of Harlots , was brought to the keeping of Hoggs . It is just with God to make men want that to supply their necessity , which they have mispended in their nicetie . 3ly . Shedding of Innocent blood , 2 Sam. 21. 1. 4ly . Oppressio● of the poor , Amos 4. 16. And no wonder if men , to grind the faces of poor people make mony , to which God gave no naturall fruit , to bring forth a monstrous increase , if God cause the earth which naturally should be fruitfull , to become barren and afford no profit . Vse 1. It may serve to confut ● such , that when God doth scourge them with Famine ▪ ( as blind Balaam fell a beating of his dumb beast ▪ when he himself was in fault ) they vent their spite in cursing and railing on the poor Creatures , whereas indeed were the matter wel weighed ▪ they might say of all Creatures as I●dah did of Thamar his daughter-in-law , they are more righteous then ●e : for locusts , mildew , blasting , immoderate drought , and moysture , are the means by which mans sinne is the cause , for which Famine is inflicted . And yet in prosperity , we are commonly like Hogs feeding on the mast , not minding his hand that shaketh it down ; in adversity , like Doggs biting the stone , not marking the hand that threw it . Vse . 2. If any desire to prevent or remove a Famine , let us prevent and remove the causes thereof . First let us practise that precept , 1 I●h . 5. 21. Babes keep your selves from Idols . 2ly . Let us be heartily thankfull to God for our plenty , who by the seasonable weeping o● the Heavens , hath ●aused the plentifull laughter of the Earth , and hath sent the former Raine to perform the part of a Midwife , to Deliver the infant Corne out of the wombe of the parched Earth ; and the latter Rai●e to doe the duty of a Nurse ▪ to swell and battle the Grain . Let us not seeth the Kid in the Mothers Milke ▪ let not our want on Pallats spoile wholsome Meat , before it commeth to the just Maturity ; neither let us cast away any good food , but after our Saviours example , Let us cause the Fragments to be basketted up that nothing may be lost . 3ly . Let us pray with David , Psal. 51. 14. Deliver us from blood guil●inesse O Lord : and let us seeke that the hoary hairs may not go down to the Grave in peace of such as have shed Innocent blood , 〈◊〉 lea●t the personal offence of a priva●e Man remaining unpunish●d , become the Nationall sinne of a Kingdom● ) bu● upon the Kin● ▪ and upon his Seed ▪ and upon his House , and upon his Throne shall be Peace fo●ever from the Lord. Lastly , Let us be pittifull , and liberall to relieve the distresses of the poor ; for why should our dead Tables groan under the weight of needlesse feast upon them ▪ whil's● Gods living Temples gro●n under the want of necessary food within them ▪ The Atheni●n women had a custome to make a Picture of Famine every yeare , and to drive it out of their City with these words : Out Famine , in Food : out Penury , in Pl●nty : but let us say in word , and second it in deed ; Out Sin , in Sanctity : Out Propha●esse , in ●íety : and then we shall see , that as long as our King Reig●eth , there shall be no Famine in our Land. But however God shall dispose of us for outward blessings , I pray God keepe us from that ●●●le Fami●● , mentioned ●●os 8. 12. that w● living under the Nor●hern Heavens should wander to the East , ●nd run to and fro to seek the Word of the Lord , and should not find it ; but may the light of the Gospell remain with us on Earth , as long as the faithfull witnesse endureth in Heaven . And a certain man of Bethlehem-Judah went to sojourne in the Country of Moab , THese words containe a Journey or Removall , wherein observe ; Who went ; a certai● Man : Whence ? from Bethlehem-Iudah : Whether ? to sojourn● in Moab . We shall have a fitter occasion to speak of the party removing hereafter . I begin with the place from whence he went , Bethlehem-Iudah . This w●● the place , nigh to which ●●chel as she was travelling fell into Travail ▪ and ended her journey to Heaven , in the ▪ midst of her journey on Earth : there was ▪ another of the same name in Z●bulo● , 〈◊〉 19. 15. and therefore Iu●●h is added for ▪ difference and distinction . Observ. The Holy spirit descends to our capacity , and in S●ripture doth multiply words to make th● matter the plainer : let thi● teach the Sons of Levi , when they deliver one doubtfull and ambiguous Doctrine , which may admit of severall constructions , so that there is danger 〈◊〉 that peopl● may mistake their meaning , to de●ur a while on such a point , and not to be niggardly of their words , till they hav● blotted all doubt and difficulty out of it . Herein they shall follow God for their pattern , who least Bet●lehem i● my T●●● ▪ should be confounded with Bethlehem in Zab●lon , addeth for distinction BethlehemI●dah . Went to Sojourne in Moab . The Prodig●ll Child complained , Lu● . 15. How many hired Servants of my Father have bread enough , and I die for hunger : So here we see that the uncircumcised Moabites , Gods slaves and vassalls , had store of plenty , whilest Israel , Gods Children ( but his prodigal Children , which by their sinnes had displeased their heavenly Father ) were pinched with penurie . Observ. Hence we gather , God oftentimes denyes outward blessings to his Children , when as he vouchsafeth them to the wicked : the wicked mans eyes start out with fatnesse ; Davids bones scarce cleave to his flesh : Ahab hath an Ivory House , th● Godly wander in Dens and Caves of the Earth ; the Rich Glutton fareth deliciously every day , whilest the Godly , Psal. 107 ▪ ●ere hungry and thirsty , their s●ul fainted in them : H● was clothed in purple and fine linnen , whilest the Godly wander up and down in sheep skins ; and well may they wear their skins without them , that carry their innocency within them ; and the reason thereof is , Because judgement begins at the house of the Lord , whilst the wicked have their portion in this world . Vse . Let us not judge according to outward appe●rance , but judge righteous judgement , least otherwise we condemn the Generation of Gods Children , if we account outward blessings the signs of Gods favour , or calamities , the arguments of his displeasure : neither let the afflicted Christian faint under Gods heavy hand , but let him know to his comfort , God therefore is angry in this world , that he may not be angry in the world to come , and mercifully inflicteth temporall punishment , that he may not justly confound with eternall torment . But here ariseth a question , Whether Elimelech did well to go from Bethlehem-Judah , into the Land of Moab ? for the better satisfaction whereof , we will suppose a plain and honest Neighbour thus disswading him from his departure . Dissw●sion . Give me leave Neighbour Elimelech to say unto thee , as the Angel did to Hagar , whence commest thou ? and whether goest thou ? wilt thou leave that place wher● Gods worship is truly professed , and go● into an Idol●trous Country ? Woe is the● that must dwell in Moab , and be an inhabitant amongst the w●rshippers of Melchom : Indeed our Father Abraham came out of Vr of the Chaldees , an idolatrous Country , to come into the Land of C●n●an ; but why shouldst thou go out of the Land of Canaan into an idolatrous Country ▪ where thou shalt have neither Priest nor Pr●phet , nor Passeover . Yea , what most is to be feared , your frequent conversing with the People of the Country , will at length bring you into a love and liking of their Superstitions , and so draw Gods anger against you ; wherefore reverse your intent of removing , least while thou seek ' st to store thy Body , thou starve●t thy Soul ; rather venter the breaking of the Casket , then the loosing of the Iewel , and go not from Bethlehem-Iudah , unto the Land of Moab . Answer . To this Elimelech might answer ; your disswasion doth somewhat move me , but not remove my resolution ; I do not forsake my Country , but am forced from it ; God hath with-holden the Wine and the Winepresse , and if I stay , I am likely to starve ; I conceive it therefore to be my bounden duty to provide the best means for my Family , and following the examples of Isaac's going into Gerah , and Iacobs going down into Egypt in the time of Famine ; I intend to remove to Moab . And though I shall be divided from the visible Congregation of Israel , yet shall I with my Family still remain the lively Members of Gods true Church . For first I intend to carry with me the ●ive books of Moses ( they will be no great burthen , being comprised in so small a Volum ) and according to my poor ability , out of them will I instruct my Family , whilst my deare wife Naomi , and dutifull children ▪ Maclon and Chilion , will be diligent to heare and practise what I propound unto them : I confesse we shall have no outward sacrifices , ( because I am not of the Tribe of Levi ) yet may we offer unto God prayers and praises , which God no doubt will as graciously accept , as of a Bullock that hath Hornes and Hoofes : thus hope I to have a little Church in mine own House ; and I know , where two or three are met together in th● name of God , there he will be in the midst of them . Whereas you object , I should be in danger of being defiled with their Idolatry , I will be by Gods grace so much the more warie , watchfull and vigilant over my wayes ; we see the flesh of fishes remaineth fresh , though they alwaies swim in the brackish waters , and I hope that the same God who preserved righteous Lot in the wicked City of Sodome , who protected faithfull Ioseph in the vicious Court of Pharaoh , will also keep me unspotted in the midst of Moab , whether I intend speedily to go , not to live , but to lodge ; not to dwell , but to soj●urne ; not to make it my habitation for ever , but my harbour for a season , till God shall visit his people with plenty , when I purpose to return with the speediest conve●iency . Thus we see Elimelech putting the dangers of his removall in one scale , the benefits thereof in another ; the beam of his judgement is ju●●ly weighed down to go from Bethlehem-Iudah , into the Land of Moab . Observ. It is lawfull for Men to leave their Native Soyle , and to travell into a forraign Country , as for Merchants , provided alwaies , that while they seek to make gainfull Adventures for their Estates , they make not sheepwrack of a good Co●science . 2ly . For Embassadors , that are sent to see the Practises and Negoci●tions in forraigne Courts . 3ly . For private persons , that travell with an intent to accomplish themselve● with a better sufficiency to serve their King and Country ; but unlawfull it is for such to travell , which Dinah like , go only to see the Customes of severall Countries , and make themselves the L●ckie● to their own humorou● curiosity : henc● commeth it to p●sse , when they returne , it is justly questionable , whether their Clothes be disguised with more foolish fashions , or bodies disabled with more loathsome Diseases , or souls defiled with more notorious vices ; having learned Jealousie from the Italian , Pride from the Spaniard , Lasciviousness● from the ●rench , Drunkennesse from the D●tch ; and yet what need they go so farre to learn so bad a lesson , when ( God knows ) w● have too many Schooles , where it is taught here at home . Now if any do demand of me my opinion concerning our Brethren , which of late left this Kingdome to advance a Plantation in New England ; surely I thin● , as St. Paul said concerning Virgins , He had received no comma●dment from the Lord : so I cannot find any just warrant to incourage men to undertake this removall ; but think rather the counsel best that King Ioash prescribed to Amaziah , tarry at home : yet as for those that are already gone , farre be it from us to conceive them to be such , to whom we may not say , God speed , as it is in 2 Ioh. vers . 10. but let us pitty them , and pray for them , for sure they have no need of our mocks , which I am affraid have too much of their own miseries : I conclude therefore of the two Englands , what our Saviour saith of the two wines , Luk. 5. 39. No man having tast●d of the old , presently desireth the new ; for he saith the old is better . He , and his wife , and his two sons . Vers. 2. And the name of the man was Elimelech , and the name of his wife , Naomi , and the name of his two sons , Mahlon and Chilion , Ephrathites of Bethlehem-Judah , and they came into the Country of Moab , and continued there . THese words contain ; first , The principall party that undertook the journey . 2ly . His company , described by their relations ; his Wife , and Children , and by their names , Naomi , Mahlon , and Chilion . 3ly . The successe of his journey ; When he came into the Land of Moab , he continued there . Now whereas Elimelech took his Wife and Children along with him : from his practise we gather this Observation . Observ. It is the part of a kind Husband , and of a carefull Father , not onely to provide for himselfe , but also for his whole Family . Gen. 2. 24. A man shall cleave to his wife , and they two shall be one flesh , Ephe. 5. 25. Husbands love your wives — for no man as yet hated his own flesh , 1 Tim. 5. 8. If any one provideth not for his own Family , he denyeth the faith , and is worse than an Infidell : this made Abraham to take with him at his removal , his meek Sarah ; Isaac , his wife Rebecca ; Iacob , his fair Rachel , and fruitfull Leah ; and Ioseph , Mat. 2. took with him Mary , his espoused wife , and our Saviour , his supposed Sonne . And when Pharoah , Exod. 10. 9. offered Moses with all the men of Israel to go out of Egypt , but on condition , they should leave their Wives and Children behind them ; Moses refused the proffer : he would either have them all go out , or else he would not go out at all . Vse . It confuteth such cruell Husbands and carelesse parents , who if so be with Iobs Messengers , they onely can escape alone , they care not though they leave their wives & children to shift for themselves ; like the Ostridge , Job . 39. 14. who leaveth her Eggs in the sand , and so forsakes them . Surely the two Kine which drew the Arke of God out of the Land of the Philistines to Bethshemesh , 1 Sam. 6. 12. shall rise up at the day of Iudement and condemn such cruell Parents : for it is said of them , That as they went along the high way , they did pittifully low by that querulous ditty , as nature afforded them utterance , with witnessing and expressing their affection to their Calves shut up at home : O that there should be such humanity ( as I may terme it ) in Beasts , and such beastlinesse in many men . Remember this you that fit drinking and bezzling wine abroad , whilst your Family are glad of water at home , and think thus with your selves , To what end is this needlesse wast , might it not have been sold for many a penny , and have been bestowed on my poor Wife and Children . Observ. Secondly , Whereas we find Naomi and her Sons going with Elimelech , we gather ; It is the duty of a dear Wife , and of dutifull Children , to go along with their Husband and Parents , when on just cause they remove into a forraign Country . It was an unmanly and cowardly speech of Barak to Deborab , Judg. 4. 8. If thou wilt go with me , then will I go ; but if thou wilt not go with me , then will I not go : but it would be a gracious resolution of a grave Matron and her Children ; Husband , if you be pleased to depart , I will be ready to accompany you ; Father , if you be minded to remove , I will attend upon you : but if you be disposed to sta● , I will not stir from the p●ace where you abide : otherwise if ●he wife refus●th to go along with her Husband , what Abraham Gen. 24. 8. said to the Servan● in another case , is true in this respect ; but i● the Woman will not be willing to follow thee , then thou shalt be clear from thine Oath ; if the wife be so peevish and perverse , th●t she will not go along with her Husband , who propoundeth lawfull means unto her to relieve her wants ; then is he acquitted from the Oath he made her in Marriage , when he plighted his troth unto her , in sicknesse and in health , to maintain her . Question . But methinks I hear the Widows and Orphants crying unto me , as the Souldiers to Iohn Bapti●● , But what shall we do ? Luk. 3. It is true , saith the Widow , that kind Husbands a●e to provide for their Wives , but alas we have no Elimelech's to carry us into a forraign Country in the time of Famine ; indeed saith the Orphant , it is the Fathers duty to provide for his Children ; but my Parents are dead long ago , I have not as Samuel had , a Mother Hannah every year to bring me a new Coate ; what shall we do in this our distresse . Answer . Answer , Use the best means you can , and for the rest , relie on Gods providence , who is said , Psal. 10. 20. To help the fatherlesse and poor to their Right , Psal. 68. 5. To be a father to the fatherlesse , and to defend the cause of the Widow , even God in his holy habitation : who will deale with thee as he did with David , When my Mother and Father forsooke me , the Lord cared for me . So much for Elimelech's company described by their relations : we should come now to speak of their names , where we might take occasion to speak of the Antiquity , and use of Names , but that hereafter we shall have better conveniency to treat thereof , in those words , Call me not Naomi , but call me Marah : We come therefore to the successe of Elimelech's journey ; And they came into the Cou●try of Moab , and they continued there . The meaning is , That the Moabites afforded them harbour without any molestation . Observ. From whence the Observation is this ; We ought to be Hospitall and courteous to receive strangers . First , Because God in severall places of Scripture enjoyneth it , Exod. 23. 9. Levit. 19. 33. 2ly . Because God apprehendeth all courtesie done to a stranger as bestowed on himselfe ; He that receiveth you , receiveth me , &c. I was a stranger and ye harboured me , Mat. 25. And then if we entertain strangers , it may be said of us not onely as it is of Lot and Abraham , Heb. 13. 2. That we entertained Angels , b●t that we entertained God himselfe unawares . 3ly . Because it spiritually considered , we our selves are strangers with the Patriarks , Heb. 11. We have here no abiding City , but seeke one from above , whose b●ilder and maker is God. I beseech you as Strangers and Pilgrims , 1 Pet. 2. 11. Lastly , Because of the uncertainty of our own estates , for thou knowest not what evill shall be upon the earth , it may be we that now relieve strangers , hereafter our selves being strangers may be relieved by others . Vse . Let us not therefore abuse strangers and make a prey of them , making an advantage of their unskilfulnesse in the language , and being unacquainted with the fashions of the Land ; like Laban that deceived his Nephew Iacob in placing Leah for Rachel , and to cloak his cheating , pleaded it was the custome of the Country : wherefore rather let us be courteous unto them , least the Barbarians condemne us , who so courteously intreated S. Paul , with his shipwrackt companions , and the Moabites in my Text , who suffered Elimelech when he came into the Land , to continue there . Vers. 3. 4. 5. And Elimelech Naomies Husband dyed , and she was left , and her two Sonnes , &c. IN these words we have two Marriages ushered , and followed by Funeralls : I will begin there , where one day all must make an end , at Death ; And Elimelech Naomies Husband dyed . I have seldom seen a Tree thrive that hath been transplanted when it was old , the same may be seen in Elimelech , his aged body brooks not the forraign Aire ; though he could avoid the Arrows of Famine in Israel , yet he could not shun the Darts of Death in Moab : he that lived in a place of Penury , must die in a Land of Plenty : Let none condemne Elimelech's removal as unlawful , because of his suddain dea●h , for those actions are not u● godly which are unsuccessfull , nor those pious which are prosperous , seeing the lawfulnesse of an action is not to be gathered from the joyfulnesse of the event , but from the justnesse of the cause , for which it is undertaken . Observ. 1. Hence we observe , that God can easily frustrate our fairest hopes , and defeat our most probable projects , in m●king those places most dangerous , which we account most safe and secure , causing death to meet us there , where we think furthest to flie from it . Observ. 2. 2. We see that no outward plenty can priviledge us from death ; the sand of our li●e runneth as fast , though the Hour-glass be set in the sunshine of prosperity , as in the gloomy shade of affliction . And she was left and her two Sons . Here we see how mercifully God dealt with Naomi , in that he quenched not all the sparks of her comfort at once ; but though he took away the stock , he left her the stems ; though he deprived her as it were of the ●se of her own leggs , by taking away her Husband , yet he left her a staffe in each of her hands , her two Sons to support her . Indeed afterwards he took them away , but first he provided her a gracious Daughter-in-law : whence we learn , God powreth not all his afflictions at once , but ever leaveth a little comfort , otherwise we should not onely be pressed down , but crush't to powder under the weight of his heavy hand . And they tooke them wives of the women of Moab , &c. Here we see the fashion of the world , mankind had long ago decaied , if those breaches which are daily made by Death , were not daily made up by Marriage . But here ariseth a question , Whether these matches were lawfull ? for answer whereof , we will suppose Naomi disswading her Sonnes on this manner . Disswasion . What , my Sonnes ? and what , persons of my wombe ? and what , the Sonnes of my desire ? give not your strength to strange women , and your wayes to that that destroyed men . It is not for you O Mahlon and Chilion , it is not for you to marry Moabites ; nor for the Sonnes of an Isra●lite t● marry the Daughters of the uncircumcised . Remember my Sonnes what God saith by the mouth of Moses , Deut. 7. 3. Thou shalt not make Marriages with them , thy Daughter shalt thou not give to his Sonne , nor take his daughter to thy Sonne , for they will turn away thy Son from following me , to serve strange Gods , so will the anger of the Lord be kindled against thee to destroy thee suddenly . Take he●d therefore least long looking on these women , you at length be made blind , least they suck out your souls with kisses , and Snake-like , sting you with embraces : curb your affections untill you come into Canaan where you shall find varietie of wives , who as they come not short of these for the beauties of their bodies , so they farre go beyond them for the sanctitie of their souls . Answer . To this disswasion , thus might her Childeren answer : We thank you deare Mother for your carefulnesse over our good ; but we must intreat you not to interpret it undutifulnesse , if upon good reason we dissent from your judgement herein . In the place by you cited , Marriages are forbidden with such strange women as are of a stubborn obstinate and refractory nature , such as are likely to seduce their Husbands ; whereas you see the mild , towardly , and tractable disposition of these women we meane to make our wives ; we hope to plant these wild branches in Gods Vineyard , to bring these straggling sheep to his fold , to make them Proselytes to our Religion : Besides , this Marriage will be advantagious for us , thereby we shall endeare our selves into the Moabites affections , they will use us the more courteously , when we have married one of their own kindred . ●ut methinks my tongue refuseth to be any longer the advocate of an unlawfull deed , and my mouth denyeth to be the Orator of an unjust action : when I have said what I can for the defence of their Marriage , I shall but make a plaster too narrow for the sore , the breach is so broad I cannot stop it , though I may dam it up with untempered morter . Nothing can be brought for the defence of these matches , something may be said for the excuse of them , but that fetcht not from pietie , but from poliey ; not certain , but conjecturall ; yet here may we see th● power and providence of God , who made so good use of these Mens defaults , as hereby to bring Ruth , first to be a retainer to the family of Faith , and afterwards a joyfull Mother in Israel . This is that good Chymick that can distill good out of evill , light out of darknesse , order out of confusion , and make the crooked actions of men tend to his own glory in a straight line , and his Childrens good . I speak not this to defend any mans folly in doing of evill , but to admire Gods wisdome , who can bring good out of evil : and surely he that will turn evill to good , will turn good to the best . And they dwelled there about ten years . Here we have the term of Naomi's living in Moab , and the Families lasting in Israel , ten years : we read of a Famine for three years , 2 Sam. 21. of three years and a half , 1 King. 17. of seven years , Gen. 42. as also 2 King. 8. but this ten years Famine longer then any ; seven yeares which Iacob served for Rachel , seemed to him but a short time ; but surely those ten yeares seemed to the afflicted Israelites , and to the banished Naomi , as so many millions of years . Observ. God doth not presently remove his rod from the back of his Children , but sometimes scourgeth them with long-lasting afflictions : the reason is , because we go on and persist so long in our sinnes ; and yet herein even mercy exalteth her selfe against judgement : for if God should suffer the fire of his fury to burn , so long as the fuell of our sinnes do last , Lord , who were able to abide ? were the dayes of our suffering , appor●ioned to the dayes of our living , no flesh would be saved , but for the Elect sake , those dayes are shortned . Vse . Beare with patience light afflictions ; when God afflicteth his Children with long lasting punishments ; mutter not for a burning F●aver of a fortnight , what is this to the woman that had a running Issue for twelve years ; murmur not for a twelve moneths quartain Ague , ' is nothing to the woman that was bowed for eightteen years ; nor seven years Consumption , to the man that lay thirty eight years lame at the Pool of Bethezda . And Mahlon and Chilion died also b●th of them . It was but even now that old Elimelech was gone to bed ; see , his Sonnes would not sit long up after the Father ; onely here is the difference , He like ripe fruit fell down of his own accord ; they like green Apples , were cudgel'd off the Tree . Observ. Even young men in the prime of their age , are subject to death ; the Sons of Iacob when they came to the Table of Ioseph sat down , the eldest according to his age , and the youngest according to his youth ; but Death observes not this method , she takes not Men in seniority , but sometimes sends them first to the buriall that came last from the birth , and those that came last from the wombe , first to their winding sheet . There were as many Lambs and Kids sacrificed in the old Testament , as Goats and old Sheep ; but surely more there be that die in infancy and in youth , then of those that attain to old age . Vse . Remember thy Creator in the dayes of thy youth : you whose joynts are knit with sturdy sine ws , whose veines are full of blood , whose arteries are flush't with spirits , whose bones are fraught with Marrow ; Obediah-like , serve God from your y●uth , put not the day of death far from you ; think not your strength to be armour of proof against the darts of Death , when you see the Corslet of Mahlon and Chilion shot through in the left ; so Mahlon and Chilion died both of them . And the woman was left of her two Sons and of her Husband . Before we had the particular losses of N●omi , now we have them all reckoned up in the totall sum ; a Threefold Cable , saith Solomon , is not easily broken , and yet we see in Naomies threefold cable of comfort twisted of her husband and her two sonnes , broken by Death : of the two Sex , the woman is the weaker ; of women , old women are most feeble ; of old women , widows most wofull ; of widowes , those that are poor , their plight most pittifull ; of poor widows , those that want Children , their case most dolefull ; of widows that want Children , those that once had them and after lost them , their estate most desolate ; of widows that have had Children , those that are strangers in a forraign Country , their condition most comfortlesse : yet all these met together in Naomi as in the center of sorrow , to make the measure of her misery pressed down shaken together , running over . I conclude therefore , many Men have had affliction , none like Iob ; many women have had tribulation , none like Naomi . Vers. 6. Then she arose with her Daughters in law , that she might returne from the Country of Moab : for she had heard in the Country of Moab , how that the Lord had visited his people , in giving them bread . THese words contain two general parts . 1. Gods visiting his people with Plenty . 2. Naomies visiting of her people with her person . I begin with the first in the Order of the words , Then she arose with her Daughters in law , &c. Observ. We must tarry no longer in an Idolatrous Land , when God offereth us an occasion to returne into our own Country : for so long as we tarry in an Idolatrous Land on a just cause , so long we are in our vocation & in Gods protection : but when God openeth us a Gap to returne , and we will not through it , we are neither in our calling , nor Gods keeping , but must stand on our own adventures ; and who knows not how slenderly we shall be kept , when we are left to our own custody : let not therefore Ioseph with his Wife and Son , tarry any longer in the Land of Egypt , when he is dead that sought the life of the Child . Examples we have o● those , which in the dayes of Queen Mary , fled beyond the Seas ; though they were not in a Paganish , onely in a forraign Country , Mr. Scorey , Cocks , Whitehead , Grindall , Horne , Sandys , Elmore , Gest , Iewel ; if fear lent them feet to run when they went away , joy gave them wings to fly when they came home againe : let none therefore pretend in needlesse excuses to linger in the Land of Egypt , when they may return into the hony-flowing Land of Canaan . For she had heard in the Country of Moab . I suppose when any Messenger arrived in M●ab , out of the Land of Canaan , Naomie did presently repaire unto him , and load him with questions concerning the estate of her Country : How do the Iews my Country-men ? How faireth it with the Bethlehemites my Neig●bours ? with Boaz my Kinsman ? What is the rate of Corne ? What the price of Oyle ? What the value of Wine ? if there be no performance for the present , what promise is there for the future ? though things be bad now , what hope is there , but they will be better hereafter : Alas he answers little ; and from his silence and sorrowfull looks , Naomi gathers a denial ; but as Elijah sending his servant towards the Sea , to see what ●igns there were of Raine , for six severall times together he returned this answer , There is nothing : but at the seventh time , he brought him the tydings of a Cloud rising out of the Sea ; so though for nine years Naomi had no news but of want and scarcity ; yet the tenth yeare there came a man ( probably he was a good man that brought these good tydings ) who brought her word that the valleys began to laugh and sing with plentie ; and so though the hope that was deferred was the fainting of the heart , yet when it came , it was the Tree of life . Perchance because the coveto●s Jews had made nine parts great for their own profit , and the tenth small to cozen God of his portion : God quite contrary , gave them nine years of scarcity and want , and at length made the tenth of store and plenty . Observ. The fame of remarkable Accidents will fly into forraign Countries ; for if it be bad news , the wicked will be sure to tell it in the Gates of Gath , and publish it in the streets of Askelon : if it be good , the godly will proclaim it in the Courts of Zion , and disperse it within the walls of Ierusalem ; whether good or bad ( if it be of moment and importance ) it will not be covered nor concealed . Question , Is it lawfull for us to lissen , hearken , and enquire after matters of forraigne Countries ? Answer , Though I would not have men to be like the Athenians , to hear or tell some new thing ; yet it is both lawful and laudable for them to enquire after forraigne affairs , whereby they expresse the desire that they have of the welfare of their distant Brethren , the Members of the same mysticall body : Example , Nehe. 1. 2. And yet would I have men ( though they lend their ears ) not to bestow their beliefe on every groundlesse report which is blazed abroad . 1. Because Fame is often untrue , ●●lating 2 Sam. 13. That all the Kings Sonnes are kil'd , when onely Amnon is slain , 2. Because many there be which with the Souldiers , Mat. 28. do nothing but invent and disperse lyes to gull over-credulous people : And as many a benighted Traveller hath wandred out of his way , whilst he followed for his lanthorn the Meteor of foolish fire ; so many a man hath been deceived by embracing of lying relations , instead of true news . Yet in case that Cushai and Ahimaaz confirm the same thing , that variety of Messengers from divers places of sundry sides and severall factions , all agree in materiall and substantiall points ; we ought not to be like unbelieving Thomas , to trust no more then our eyes have seen , but may rely on the truth of such relations , and ought accordingly to be affected with sorrow if the news be bad , or joy , if the tydings tend to the Churches good and Gods glory . That God had visited his People . This was the priviledge of the people of the Jews , that they were styled Gods people , but now Ammi is made Lo-Ammi , and Ruchama , Lo-ruchama ; and we the Gentiles are placed in their roome , let us therefore remember the words of St. Paul ; Rom. 11. 21. Be not high minded , but fear , for if God spared not the naturall branches of the Olive , fear that he will not spar● thee also . O that he would be pleased to cast his eye of pitty upon the poor Jews , which for 1500. yeares and upwards have wandred without Law , without Lord , without Land , and as once they were , so once againe to make them his people . In giving them bread . By Bread , is meant all sustenance necessary for the maintaining of our lives , whereof bread is the chiefest . As the Temple of Dagon principally leaned on two Pillars , and fell to the ground when Sampson took them away , so the buildings of our bodies chiefly relyes on bread and water for outward sustenance , which being taken away , cannot but presently decay : let others therefore wish those dishes which curiosity hath invented , rather to encrease then satisfie hunger , which are more delightsome to the eye , then pleasing to the pallat ; yet more pleasing to the pallat , then wholsome to the stomack ; let us pray , Give us this day our daily bread . Bread is a dish in every Course , without this can be no Feast , with this can be no Famine . Observ. Gods punishments though they last sometimes long , yet alwayes they end at last : and yet sometimes for the manifestation of his power , and tryall of his Childrens patience , he suffers them to be brought into great extremities : Abra●ams hand shall be heaved up to slay Isacc , before the Angell shall catch hold of it : Lazarus shall be three dayes dead before Christ will rayse him ; the Ship readie to ●inke , before our Saviour will awake ; Peter must be drencht in the water , before our Saviour will keepe him from drowning ; S. Paul must be in the Lyons mouth , before he shall be delivered out of it ; the Famine must last ten yeare , before God will give them Bread. An example hereof , wee have in our Neighbouring Churches of Germanie , which long have beene afflicted under the Tyrannie of their Oppressors ; and now at length , a Sunne is risen out of the North ; and after a long Night , ●he Morning beginneth the Day : And thou Swethland shalt not be counted the meanest amongst the Kingdomes of Europ● ; for out of thee did a Prince arise , who hath delivered the distressed Protestants ; who at his first Landing , seemed to his Enemies an Obect fitter of their scorne then opposition ; They thought our youthfull David too unequall a Match to coape with their Generall , who had bean a Man of Warre from his Youth . But as Veritie consisteth not in the pluralitie of Voy●●s , so Victorie standeth not in the multitude of Souldiers ; but God so ordered it , that he that had the best Cause , had the best succ●sse . I dare boldly say , that all the Protestant Princes and States of Germanie will be readie truly to say of him what Tertullus spake ●latteringly of Felix , Act. 24. 2 Seeing that by thee we enjoy great quietnesse , and that very worthy deeds are ●one unto this Nation by thy providence , we alwayes ▪ accept it , and in all places , most noble Prince , with all thankefulnesse . But let us turne our prayses of him into prayers for him , That he who hath conquered his Foes , may subdue himselfe ▪ not to be puffed up with his good su●cesse . So let all thine enemies perish , O Lord ; but let all them that love thee , be as the Sunne when he goeth forth in his might : And as ever I have earnestly desired , so now doe I stedfastly hope to see the Day , when our Naomi ( our worthy Naomi , more fruitfull in Miseries then in Children , and in Vertue ; then in both ) shall arise , to returne out of the Land of Holland , with her Prince and Progenie , when she shall heare , that in the Land of Holland God hath visited the Palatinate , and given them rest . Vers. 7 , 8. And she went out of the place where she was , and her two daughters in law with her , and they went on the way , to returne into the Land of Judah . And Naomi said to her daughters in law , Goe , returne each of you to her mother . THese words containe the continuation of Naomies returne ; wherein we may observe , Fi●st , the companie that went with her , her two daughters in law . Secondly , the discourse she had with this companie , consisting of a Precept in the Text , Goe , returne each of you to her mother : and of a prayer , in the words following . Now , whereas her daughters in law did not take their farewell of Naomi at the threshold of their house , but went part of the way with her , we gather , Observation . That all offices of kindnesses and courtesies ought to be betwixt the mother in law and the daughter in law , I meane her sonnes Wife . And yet looke into the world , and ye shall commonly finde enmitie betwixt them , as saith Terence in Hessera ; Neque declinatam mulierem reperias ab aliarum ingenio ; ità adeò uno omn●s animo socrus oderunt nurus : And their fallings out chiefely proceed from these two causes : First , they contend which should have the greatest right & interest in the Man , who is Sonne to the one , Husband to the other . Iudah and Israel contested ( 2 Sam. 19. 43. ) which should have most part in King David ; the former claiming it , because he was bone of their bone ; the latter pleaded they had eleven parts in him , to Iudahs single share . Thus mother in lawes and daughter in lawes use to fall out ; the mother , because her sonne is flesh of her flesh , and bone of her bone , pleades it is right , that he should side and second with her ; the daughter in law , because he is her Husband , and therefore one flesh challengeth that he should rather take her part : so betwixt them they fill the Family with all discord . Secondly , they fall out about the managing of the matters in the Household , after whose mind they should be ordered : but as S. Iames said in another case , Beloved , these things ought not to be so ; both these brawles may be easily ended . The first may be taken up by the wisdome and discretion of the sonne in law , who ought so indifferently to poyse his affections betwixt them both , with such dutifulnesse and respect to the one , such love and kindnesse to the other , that neither may have just cause to complaine . And the second controversie may thus be decided : If the mother hath the state still in her hands , good reason it is she should rule the Affaires , and that the daughter in law should wait till her mother in lawes naturall death hath paved the succession to the governing of the Family : but if the old woman hath resigned her estate , and confined her selfe to an yearely pension , then ought she not to intermeddle with those matters , from which she had willingly sequestred her selfe . Were this observed , there would not so many daughters in law rejoyce , when the day of mourning for their mother in law is come ; some whereof say as the wicked said of David , O , when will she die , and her name perish ? Now to come to the discourse she had with them : Goe , returne &c. Where ariseth a question , Whether Naomi did well , in perswadiug her daughters to goe back unto Moab ? For the satisfaction whereof , I will set downe , first , what may be said against ; secondly , what may be brought for her defence . Accusation . Why Naomi , Why didst thou quench the zeale of thy daughters , which proffered themselves so willingly to goe with thee ? Oh , rayne them not backward with disswasions , but rather spurre them forward with exhortations ; and strive to bring them out of an Idolatrous Land , to a place where Gods Worship is purely profest : Say unto them , Hearken O daughters , and consider , encline your ears , forget also your Country , and your own Mothers house ; so shall the Lord your God have pleasure in you : true it is ▪ ye have a Mother in Moab , but what of that ; care not for your Mother , but care for your Maker : care not for her that Conceived you , but care for him that Created you : tarry not with them , no not so much as to expresse your last love in performing their Funeralls ; rather let the dead bury their dead : those that are dead spiritually , let them bury such as die naturally , and come go ye along with me to the Land of Canaan : Thus Naomi oughtest thou to have said , and then hadst performed the part , done the duty of a Mother ; if whilst thou hadst travelled with them on the way , thou hadst travelled with them till God had been formed in them ; then shouldst thou shine as a double Sunne in heaven for saving of two souls , whereas now thou art in a manner accessary to their ghostly murther in sending them back to an idolatrous Country . Defence . To this accusation Naomi might justly answer ; It is my hearts desire and prayer go God , that I may be an instrument of my Daughters in laws conversion ; but the wisdome of the Serpent , as well as the innocency of the Dove is to be used in all our actions , least we draw needlesse danger upon our selves . True it is , my Daughters in law proffer to go with me , but here is the question ; whether this is done out of courtesie and complement , or out of singlenesse and sinceritye . Now should they through my perswasions , go into the Land of Canaan , and there live in want and penury , they will be ready to raile on me another day . We may thank Naomi for all this , we had plentifull provisions in our own Country , but she must have us hither ; she by her restlesse importunitie must wring a constrained consent from us to come into Canaan ; all these miseries are befallen upon us through her default . Yea , I am affraid , that finding want , that they again will return into their own Country to my shame , the scandall of our Religion , and the deeper punishment of their own souls . Wherfore without their minds would I do nothing , that their going might not be as it were of necessity , but willingly . To which end I will put them to the touchstone , to see whether their forwardnesse be faithfull or faigned , sound or seeming , cordiall or counterfeit ; I will weigh them both in the ballance , hoping that neither shall be found too light . Upon these Grounds learned men have acquitted Naomi from any fault in managing this matter , she doing it onely with an intent to trie them . Whence we may observe , That Pagans that proffer themselves to become Converts , are not without proof presently to be received into the Church . And here we may take occasion to digresse a little , to shew how Christians ought to behave themselves in the converting of Infidels . First , They must strive in their mutuall conversing with them , to season them with a good opinion of their honesty and upright dealing , otherwise their Doctrine will never be embraced , whose manners are justly mislik't . Secondly , Having possessed them with th●s good esteem , they ought as occasion is offered , to instruct them in the Rudiments of Christian Religion ; and to begin with such as are plain and evident by the light of nature , and so in due time to proceed to matters of greater difficulty . Lastly , They are to pray to God to give his increase to their planting and watering : for , as Athanasius saith , ●t is a divine work to perswade mens souls to believe . But as for the using of tortures and of torments thereby to force them , we have no such custome , nor as yet the Churches of God : for though none come to Christ but such as his Father draws by the violence of his effectuall grace ; yet ought not men to drive or drag any to the pro●ession of the Faith : yet notwithstanding , if after long patience and forbearing with them , and long instructing them in the points of Religion ; if still these Pagans continue refractary and obstinate , then surely the civill Magistrate who hath the lawfull dominion over them , may severely , though not cruelly , with Iosiah , compell them to come to Church , and to perform the outward formalities of Gods worship . Go then ye bloody Jesuites , boast of those many millions of Americanes whom you have converted , who were not converted by the sword of the mouth , gained by hearing the Gospell , but compelled by the mouth of the sword , forced by feeling your cruelty , witnesse those 70000 which without any catechising in the points of Religion , were at once driven to the Font like so many Horses to a watring Trough . Indeed I find my Saviour , Iohn ● . driving the Merchants out of the Temple with a whip of cords , but never before did 〈…〉 of any which against their wills drave or instructed Pagans to the ●ont to be baptized . Each to her Mothers house . Here we see Widows if poor , are to be maintained by their Parents if they be able . These widows , 1 Tim. 5. 16. were not to be burthensome to the Church , but ●o be relieved by their own Countrie , let Parents therefore take heed how they bestow their Daughters in Marriage : for if they match them to Unthrifts and Prodigals , will it not be bitternesse in the end ? the burthen will fall heavie on their backs , when their poor Daughters with their Children must be sent again to their Fathers to maintain them . House . Widows are to contain themselves within the house , not like the Harlot , Prov. 7. 12. alwaies in the streets ; but like meek Sarah in the Tent : whereby they shal sooner gain the love and esteem of others ; for let base and beggerly fellows buy that rascal ware which is hung out at the doors and windows of Shops and Stalls , whilest men of qualitie and fashion will go into the Shop to cheapen the worth of those merchandise as are therein kept secret and conceal'd . And so surely all discreet and grave men will have the highest esteem , and bear the best affection to such Women which do not gad abroad to be seen , but with Ruth and Orpah being Widows , keep themselves in their Mothers house . Vers. 8 , 9. ● The Lord shew favou● unto you , as ye have done with the dead , and with me . The Lord grant you , that you may finde rest , either of you in the house of her Husband . NAomi being readie to take her leave of her daughters , faine she would leave them something , for which they might be the better after her departure ▪ But Gold and Silver she had none , yet such as she had she freely gave unto them ( heartie prayers . ) Whence we learne , It is the best expression of a gratefull minde , to pray to God for the welfare of those , at whose hands we have received greater courtesies then we can requite . As ye have done . Hence we learne , God in the rewarding of the good deeds of his servants , dealeth with them accordingly as they have done with others . Yet farre be it from us to suppose , that in our stained and imperfect works there is any meritorious vertue , which deserveth , that God should proportion a Reward unto them : but this freely proceedeth from Gods favour ; who to encourage us in well-doing , will not suffer a Cup of cold water to passe without its reward . Doe we desire then to have dutifull Children , and faithfull Servants hereafter ? let us be dutifull to our P●rents , faithfull to our Masters . On the other side , hath God afflicted us with Zibahs to our Servants , and with Absalons to our Sonnes ? let us reflect our eyes on that which is past , and call our selves to account , whether we formerly have not been unfaithfull to our Masters , undutifull to our Parents : no doubt , we may then take up the Confession of Adoni-bezek , As I have dealt with others , so the Lord hath done to me . With the dead . Question . Here ariseth a Question ; How can one shew favour to the dead , who being past sense , are not capable of kindnesse or crueltie ? Answer . The Papists ( who leave the soules of most men departing from hence , like Absalon's body , hanging betwixt Heaven and Hell ) expound it , that these Women did fast and pray for ●he soules of their deceased Husbands , that they might be delivered from torments , and in due time brought to happinesse in Heaven . For the confutation of which erroneous exposition , I need say no more , then that the Scripture makes no mention of any such middle place , wherein the soules of the godly should be detained before they goe into Heaven ; and in matters of Faith , every Christian may safely say , Except I see in the Bible the print thereof , or can feel it deduced out of it by undenyable consequence , I will not believe it . It is strange to see what impertinent places are produced by Bellarmine , to prove praying for the dead ; as Iames 5. 16. Confesse your faults one to another , and pray one for another , that ye may be healed ; the effectuall fervent prayer of a righteous man availeth much . Then he endevoureth to prove , that the dead pray for the living , from the Parable of Dives , Luke 16. 27. I pray thee therefore Father &c. where Dives was charitably sollicitous for the good of his surviving Brethren : But let the first place in S. Iames be perused by impartiall Judgements , and it obligeth mutually the dead Saints to confes●e to us , as well as we to them ; which being impossible , directeth us to confine the words onely to reciprocall confessing and praying to and for the living . Some will say , Bellarmine having sufficiently proved Purgatorie before , ( which necessarily inferreth prayers for the dead ) he might be the briefer in that subject . It is confessed , many arguments are alledged by him to that intent , though to small purpose ; as Psalme 66. 22. We went through fire and through water , but thou broughtest us out into a wealthie place . We answer ; first , the living there speake de praeterito , we went ; not de futuro , we shall goe . Secondly , it was literally meant of the Children of Israel ; they went through the fire , when envassalled to worke in the Egyptian Brick-kills ; and through water , when miraculously they passed through the Red Sea. Again , they went through fire , when preserved from the stinging of the fierie , they beheld the Brazen Serpent . Thirdly , if from fire in this Text any can kindle a Purgatorie , others will quench it from the word water , seeing no Papists ever fancied a watered Purgatorie . They urge the place , Matth. 5. 26. Thou shalt by no meanes come out from thence till thou hast payd the uttermost farthing ; importing , say they , a possibilitie on satisfaction to be freed thence , that is , from hell fire . Answer : Vntil there , is not taken terminatively , but extensively ; equivalent to never , or not at all ; paralleled to that place , Psalme 57. 1. In the shadow of thy wings will I make my refuge , untill these calamities be over-past . What , would David depart from God , after his deliverance ? Would he use him as Travellers a Bush ? come under it in a storme , and leave it in fair weather ? No surely , David would trust in God untill that time , and at that time , and in that time , and after that time , and at all times . Parallel also to that place of Matthew 1. 25. And knew her not till she had brought forth her first-borne Sonne : it being the constant Tradition of Antiquitie , according to the Proportion of Faith , and embraced by the Papists themselves , that Christs Mother lived and died a spotlesse Virgin. Much stresse he layeth on that passage of the Apostle , 2 Corinth . 3. 15. He himselfe shall be saved , yet so as by fire . This place , saith Bellarmine , is locus utilissimus & difficillimus , most profitable and most hard . We answer , first , in general ; seeing by the Iesuit's confession it is so hard a place , it is utterly improbable , that Purgatorie ( being of so high concernment to every soule as Papists would perswade us ) can be therein intended : For all matters necessarie for men to know and beleeve , wherein the safetie of every single soule is interessed , ( such as Purgatorie is pretended to be ) is by the confession of all Divines expressed in plaine and pregnant Texts of Scripture ; for want whereof , Bellarmine is faine to shrowd and shelter himselfe under the most obscure places , alledging a Text most dark and difficult , by his owne confession . Secondly , that fire there meant by Saint Paul , is affliction in this life . As for such Fathers who expounded it de igne conflagrationis , of that fire which should burn up all things at the end of the world ; it makes nothing for the patronizing of Purgatorie , in the Popish notion thereof . Come we now to finde an Office , and make an enquirie , how many things a dying godly man leaves behind him in this world : His Soule is sent before him ; and Revel . 14. 13. From henceforth blessed are the dead that die in the Lord. He leaveth behind him , First , his Body ; to which we must be kinde , by Buriall and ●amentation . Secondly , his Estate ; to which we must be kinde , by carefull and faithfull Administration . Thirdly , his Children , Friends , or Kindred ; to whom we must be kinde , by Love and Affection . Fourthly , his Faults and Failings ; to which we must be kinde , by Silence and Suppression . Fifthly , his Memorie and Vertues ; to which we must be kinde , by Congratulation , ●ommemoration , and Imitation . Of these in order : For although these words , Ye have beene kinde to the dead , are capable of this ●ound sense , You have been kinde to your Husbands , who now are dead , whilest they were living ▪ yet because more seemeth imported therein , we will prosecute the aforesaid Particulars . I say , first , his Body ; to which there is due Buriall and Lamentation : Buriall , and that according to the qualitie and condition wherein he lived . We reade of King Hezekiah , 2 Chron. 32. 33. They buried him in the chiefest ( in the Hebrew , in the highest ) Sepulchers of the sonnes of David . It must be allowed , that the Sepulcher of David his Father , was higher then his ; and next David , Hezekia●s . O that heighth might be but measured by true holinesse ! There was an Officer amongst the Greekes , whose place it was to measure Monuments according to the Standard of the mens merits therein interred : Such Officers if used in England , would pare off great parcels from some Tombes , more proportioned to the parties Wealth then Vertues . But nothing could be abated of Hezeki●h his Monument , all the Dimensions whereof were due to his Devotion . And Lamentation ▪ Surely , of all the godly that ever departed this Life , Gods servants had the least cause to bewayl the death of S. Steven : For first , whereas there is a three-fold degree of certaintie of salvation ; first , that of Hope , which as the least and lowest , scarce deserveth to be styled Certaintie ; secondly , that of Evidence , whereby the person clearely in his soule apprehendeth Gods favour ; thirdly , that of Vision , peculiar to this Steven alone , antedating his happinesse with his bodily eyes , being in Heaven before he was in Heaven : so that as many gates in his wounded body stood open to let out his soule , he beheld alive the Heavens opened to receive it . And yet we reade , Acts. 8. 2. And devout men carryed Steven to his Buriall , and made great Iamentation over him . Observe ; it was not said , they made great Iamentation for him , but over him ; they knew him in a happy condition : It was themselves they bemoaned in his death , the sight of his Corps sharpening their sorrow , that the Infant-Church had lost one of her best swadlin●g-clothes . Secondly , his Estate ; to which we must be kinde , by carefull and faithfull Administration . Heb. 9. 17. For a Testament is of force after men are dead . Gal. 3. 15. Though it be but a mans Covenant , or Testament , yet if it be confirmed , no man disanulleth or addeth thereto . NO MAN ? He must either be lesse then man in knowledge , a meere Beast ; or more then man in malice , a meere Devill . By Testament I understand not onely the very words thereof , but also what appeareth to be the Testator his Will to the Conscience of the Executor . How many in this kinde are cruell to the dead ? So that some of the Legacies bequeathed by them , have had a Thumbe or a Toe , yea , some an Arme or a Legge cut off from them . Many Legacies which came sound forth from the Testator , before they could get through the Executors have beene more lame , and maimed , then the Criples in the Hospitall , to whom they have beene bequeathed . Thirdly , his Children , or ( because Mahlon and Chilion had none of them ) his Kindred or Friends ; to whom the living must be kinde , with Love and Affection . Remember the Character of the good Wife , Proverbs 31. 12. She will doe her Husband good , and not evill , all the dayes of her life . We have many Wives onely negatively good , pleasing and praysing themselves in this , that they doe their Husbands no hurt . This will not doe the deed , they must be positively profitable . Nor is it said , all the dayes of his life , but all the dayes of her life . What if he dieth , her obligation to him is not cassated or nulled , ( as many Wives generally conceive ) but still continueth all the dayes of her life . True it is , she is set free so farre , as she may marry againe in a competent time , without the least shadow of sinne ; yet so , as still obliged to doe good all her life time to the Friends , to the Children ( if any ) of her dead Husband ; and he , if surviving her , reciprocally engaged to doe the like . Fourthly , the best men leave Faults and Failings behind them ; to these the living must be kinde , by Silence and Suppression . First , of those of whom thou canst say no good , say nothing . Secondly , of those of whom thou canst say some good , say no bad . David is a most excellent instance hereof , 2 Sam. 1. 24. Who could more , or more justly have inveighed against Saul then David ? O ye Daughters of Israel , rejoyce for the death of so great a Tyrant , who killed Ahimelech the High Priest , and fourescore more of Gods Priests , whose soules were as cleare from Treason as the white Linnen Ephod they wore were from spots : Twice I had him at my mercy , once in the Cave , once when asleepe ; yet he ( notwithstanding all his faire promises to the contrarie ) was the more cruell to me for my kindnesse to him . No such matter ; David conceales what was bad , remembreth what was good in 〈◊〉 , at leastwise what would make his memorie acceptable with the weaker Sex ; namely , his making of Gallantrie fashionable amongst them : Ye Daughters of Israel weepe over Saul , who clothed you in Scarlet , with other delights , who put on ornaments of Gold upon your apparell . Fifthly , Memorie of his Vertues : To which three things are due , to make thee kinde thereunto . First , Congratulation . I will touch this string but tenderly ; not so much because fearing mine owne fingers , ( as if the Lesson should be false I play thereon ) but expecting other mens eares as ill-disposed with prejudice . It is no Poperie , nor Superstition , to prayse God for the happie condition of his servants departed ; the ancient Patriarchs , the inspired Prophets , the holy Apostles , the patient Martyrs , the Religious Confessors . When the Tribe of Ruben , Gad , and halfe Manasses , erected the Altar ED at the pas●age over Iordan , it startled all the rest of the Tribes , as if under it they had hatched some superstitious designe ; whereas indeed , the Altar was not intended for Sacrifice , but was meerely an Altar of Memorial , to evidence to posteritie , that these two Tribes and an halfe ( though divided from the rest by the River of Iordan ) were conjoyned with them in the worship of the same God. In like manner , when some Ministers thank God for the departure of his servants , some people are so weake , and some so wilfull , to condemne such for passages of Poperie , as if superstitious prayers were made for their departure : whereas , indeed , such Congratulation , on the contrarie , speakes our confidence on their present blisse and happinesse , and continueth the Church Militant with the Church ▪ Triumphant , as the compleating one intire Catholike Church of Iesus Christ. Secondly , Commemoration is due to the Memories of the deceased . Hence the an●ient custome of Funerall Orations continued in our moderne practice , both to the honour of the dead , and profit of the living . Thirdly , Imitation of their Vertues . It hath been a great Question amongst such who desire to expresse themselves thankfull to their dead Ancestors , of what Metall , or Matter to make their Monuments so as they may be most lasting and permanent . Wise men have generally decryed Silver and Brasse ; not so much , because too costly , ( such may be the worth and wealth of the Executors and partie deceased ) but too tempting to Sacriledge to demolish them . Brasse is generally subject to the same mischiefe , and Marble Touch and Alablaster , are generally used for that purpose ; but the Monument lesse subject to Casualtie , is , to imitate the Ver●ues of our dead Friends : in other Tombes the dead are preserved ; in these , they may be said to remaine alive . When we see a Child very like to the Father and Mother thereof , we use to say , Thy Father will never be dead as long as thou livest . Thus it is the best remembrance of our dead Progenitors , to follow their Vertues . S. Paul cannot looke upon Timothy , but presently calls to minde his Mother Eunice , and his Grandmother Loi● , though the latter no doubt long since departed . The Lord grant , that you may finde rest , each of you in the house of her Husband . Here we may observe , first , that it is the part of pious Parents to pray to God for the good successe of their Children , especially in the matter of their Marriage : example in Abraham , Gen. 24. 7. Secondly , hence we may gather , that the Life of married persons meeting together in the feare of God , is Rest. Objection . How then commeth it to passe , that many men and women may take up the words of Rebecca , Seeing it is so , why am I thus ? Gen. 25. If the married Life be . Rest , how commeth it to prove my Purgatorie , my Hell , my cause of restlesse I orment ? Men and women were joyned in Marriage , Gen. 2. to the end to be a mutuall helpe one to the other , but many prove such helpers as the King of Ashur did to Ahaz , 2 Chron. 28. of whom it is said , he distressed him , but helped him not . Answer . Who can hinder it , if men of their Girdles and Garters make Halters to hang themselves ? If those things which should be for their strength and ornament , be through their owne default turned to their utter undoing ; the estate of Marriage is not herein to be blamed , but the folly of such who out of some sinister ●nds undertake it . Happily some chuse their Wives like as our Grandmother Eve did the Apple , because they are pleasant to the eyes to be lookt upon : others out of a love of their Wealth , saying of their Wives what the Sichemites did of the sonnes of Iacob , Shall not all their Heards and Gattell be ours ? Whereas i● Grace and Pietie were principally respected in their Choice , ( other outward accommodations in their due distance not neglected ) they would finde the truth of our observation , that a married Life is Rest ▪ For though some pettie Brawles may happen amongst the most sanctified Couple , which may move their anger , yet shall it not remove their love , if one with Christian discretion beareth with the infirmities of the other . Ioab made this compact with his Brother Abishai , 2 Sam. 10. 11. If the Aramite be stronger then I , thou shalt helpe me ; but if the Ammonites be too strong for thee , I will come and succour thee . Thus ought Man and Wife to make a Bargaine with their best Councell to , and prayers for each other , to ●ssist themselves mutually against their sundry weaknesses and infirmities , which otherwise would turne their Rest of their Life into unquietnesse . Vers. 9 , 10 , 11 , 12 , 13. And when she kissed them , they lift up their voices , and wept . And they said unto her , Surely , we will returne with thee , unto thy people . But Naomi said , Turne againe my daughters : for what cause will you goe with me ? Are there any more sonnes in my Wombe , that they may be your Husbands ? Turne againe my daughters , goe your way , for I am too old to have an Husband : If I should say , I 〈◊〉 h●pe ; and if I had an Husband this night ; yea , if I had borne sonnes : Wo●ld you tarry for them while they were of age ? Would you be deferred for them from taking of Husbands ? Nay my daughters , for it grieveth me much for your sakes , that the hand ▪ of the Lord is gone out against me . And when she kissed them . KIsses was the ordinarie salutation of the Iewes at the meeting of acquaintance , men with men , women with women , men with women ; provided , that then they were of neere kindred , to avoid all suspition of unchastitie . And they lift up their voices , and mept . The observation here , may be the same which the Iewes collected , Iohn 11. which when they saw our Saviour weepe for Lazarus , they said , Behold how he loved him . So these teares in this place were the expression of their affection . Sorrow like the River of Iordan , 1 Chron. 12. in the first moneth did overflow the bankes , and streamed water downe their che●k●s . But Naomi said , Turne againe my daughters , &c. In these words , she disswadeth her daughters in law from returning with her ; the strength of her Reason , contained in three Verses , may thus be set downe , as if she had said : Happily daughters you have heard , that it is the custome in the Land of Canaan , for Childlesse Widowes to marry their deceased Husbands Brothers ; But if your returne be grounded hereon , know , that you build your hopes on a false foundation , it being impossible for me , by the course of Nature , to have any more sonnes . Who will looke , that Water should ●low from a drie Fountain , Grapes grow on a withered Vine , Fruit flourish on a dead Figge-tree ? Though Sarah at 90 was made a Mother , though Aar●n's Rod did bud and blossome when it was drie ; I my selfe should be a Miracle , if I should expect such a Miracle : and therefore know , that there are no more sonnes in my Wombe . Doctrine . Now whereas N●omi dealeth thus plainly with her daughters , not feeding them with false hopes , it teacheth us this : We ought not to gull our friends with the promises of those things that neither will nor can come to passe . Otherwise we shall both wrong our friends , who the higher they are mounted upon the Hill of seeming hopes , at length the deeper they will be cast into the Dale of reall despaire ; and also we shall wrong our selves ; when Time , the Mother of Truth , shall unmaske us , we shall prove our selves to be no better then Lyars and Cheaters . Vse . Let us labour to be Nathanaels , true Israelites , in whom there is no guile ; and as Iohn Baptist , when as the Pharises asked him , whether he was the Christ , or no ? Iohn 1. 20. he confessed , and denyed not , and said plainly , I am not the Christ : So if we neither meane to doe , nor know , that such things cannot be done which our friends request of us ; let us confesse , denie not , and say plainly , that their suites cannot , shall not be granted ; and by such downe-right dealing , we shall at last get more favour from them , then they who flatter them with their tongue . Let not the Physician , when he reades in the Urinall those dismal symptomes , which are the Ushers of Death , still promise Life and Health unto his Patient ; but plainly tell him , that there is Mors in ol●a ; that so he may flye unto the Physician of the Soule , for a better Life , when this shall fade . Let not the Lawyer , when he knowes the Case is desperate , feed his Clyent with false hopes to recover it , that so from ●im he may be fed with Money ; but rather let him advise him to agree with his adversarie while he is in the way ; that though he cannot get the Conquest , yet he may have the easier Composition . For I am too old to have a Husband . Here ariseth a Question . Question . Is there any Age so old , wherein a man or woman may not marry ? Answer . Naomies meaning was not simply and absolutely , that she was too old to marry , but she was too old to have a Husband , and by a Husband to have Children , and that those Children should grow up , and make fit Husbands for Orpah and Ruth . Yet by the way , I would advise such who are stricken in yeares , especially if impotencie be added unto Age , and that it may stand with their conveniencie , to refraine from all thoughts of a second Marriage , and to expect that happie day , when Death shall solemnize the Nuptiall betwixt their Soule and their Saviour . For when Barzillai hath counted 80 yeares , he hath even had enough of the pleasure and vanitie of the world ; let him retire himselfe to a private life , and not envie his sonne Cimcham to succeed to those delights , of which his Age hath made his Father uncapable . Yet if any ancient persons , for their mutuall comfort and societie , ( which is not the least end for which Marriage was ordained ) are disposed to match themselves herein , they are blamelesse ; especially , if they have a care to observe a correspondenci● of Age with those to whom they linke themselves . Otherwise , as our Saviou● noteth , when the old Cloth was joyned to the new , it made no good medley , but the Rent was made the worse : So when the Spring of Youth is wedded to the Winter of Age , no true comfort can arise from such unequall Yokes , but much jealousie and suspition are caused from the fame . Would ye tarry for them ? That is , you would not tarry for them ; or if you should tarry for them , you should wrong your selves , and doe unadvisedly ; because in the mean time refraining from the using of Gods Ordinance , you expose your selves to the Devill , to tempt you to incontinencie . Therefore S. Pauls councell is good which he prescribes in 1 Tim. 5. 14. I will therefore that the younger Women , &c. While they were of age . Note from hence , that Children are not to be married in their Non-age , before they are arrived at yeares of discretion : Than●ar Gen. 38. is to wait till Selah be grown up . Those Parents are therefore to be blamed , who out of by-respects , match their Children in their infancie . Whence it commeth to passe , that as their age doth increase , their minde doth alter : so what formerly they did like , afterwards they do loath , such Marriages proving commonly most insuccessfull . N●y , my Daughters : for it grieveth me much for your sakes . As if she had said ▪ It grieveth me much that you are already plunged into povertie ; but it would add more to my sorrow , if you should increase your calamities by returning home with me ; for mine own part , my misery troubleth me not so much , because the Sun of my life is readie to set , and it mattereth not though the Ship be scanted of Victuals , when it is hard by the Harbour ; all my care is for you who are young women , and stand upon your own preferment ; it grieveth me much for your sakes . Doctrine . See here , Such is the ingenuous nature of Gods Children , that they sorrow more for others that are inwrapped with them in a common calamitie , then for themselves . Example in Elias , 1 King. 17. 20. Put then it goeth nearest to their heart , when others are not onely afflicted with them , but also for them , when they themselves are the principall Malefactors for whose defaults others are punish't , as in David , 2 Sam. 24. 17. Vses . It may confute the devillish nature of such , who being in Trouble , care not though they pawne their dearest friends in their stead , so be it they themselves may escape . And it may also serve to comfort those that are in distresse , when God onely layeth his punishments on them alone , and doth not involve others together with them . Art thou afflicted with povertie ? Comfort thy selfe , that though thou beest poore , yet thou hast undone none by Suretiship for thee . Art thou in sicknesse ? Be glad that thy Disease is not infectious , and that thou hast not derived the contagion to others . Doth God punish thee for thy sinne with a personall punishment ? Be glad that thou bearest the weight of thine owne offence , and that thou art not the Ionah , for whose private sinne a whole Ship of Passengers is endangered to be cast away ; for then their case would grieve thee more then thine owne calamitie . That the hand of the Lord. Naomi here taketh especiall notice , that her Losses proceedeth from no other by-causes , but from the hand of God. As David therefore asked the Widow of Tekoah , 2 Sam. 14. Is not the ●and of Joab with thee in all this ? So when any affliction befalleth us , let us presently have recourse unto God , and say , Is not the hand of the Lord the principall cause hereof ? And not with the Priests of the Philistims say , It was a chance that happened us . Is gone out against me . Observ. Hence we may observe , every Saint of God , in a common calamitie , is to thinke , that God aimed at his punishment , and intended his reformation in particular . The hand of the Lord was gone out also against Orpah and Ruth , in taking away their Husbands ; yet Naomi appropriateth the stroake to her selfe , Is gone out against me . How contrarie is this to the practice of the world ? Men in a publike and a generall affliction , each shifteth it off from themselves , and no one man will be brought to confesse that his sinnes are punished , or his amendment intended in particular , if the Scourge be universall . As the Philistims , 1 Sam. 5. posted the Ark of God from Ashdod to Ekron , from one place to another , and none would receive it : So , in a common Calamitie , none will acknowledge , that he himselfe is especicially interested in it , but plead , What is that to us ? Let others looke unto it . O , saith the people , God hath justly sent this Plague for the corruption of the Magistrates ; It is justly in●licted , saith the Magistrate , for the disobedience of the people : Herein , saith the poore man , God hath met with the oppression and extortion of the Rich ; Herein , saith the rich man , God hath payed home the muttering & the repining of the Poore : Now , saith the prodigall , God punisheth the covetousnesse of Old men ; Now , saith the old m●n , he scourgeth the prodigalitie of such as be Young. Farre otherwise Naomi , who though the Arrowes of God did glance and rebound , to the wounding of Orpah and Ruth , yet she thought she her selfe was the Mark at whom God did levell his Shafts ; The hand of the Lord is gone ●ut against me . Vers. 14. And Orpah kissed her mother in law , but Ruth clave unto her . THese words containe two generall parts : First , A blazing Meteor falling downe out of the Ayre ; And Orpah , &c. Secondly , A fixed Starre fairely shining in the Heaven ; But Ruth , &c. And Orpah kissed her mother . Is this she which even now was so promising in her words , and so p●ssionate in her weeping ? See how soone a forward Professor may turne to a fea●efull Apostate : Though she standeth or falleth to her own Master , yet as the Psalmist saith , I am horribly afraid for those that forsake thy Law ; so have we just cause to suspect the fearefull finall estate of Orpah . Kissed her mother . That is , gave her this last salutation of her departure . Here we see , that those who want grace and true sanctitie , may notwithstanding have manners and good civil●tie . Now had Orpah changed the corporall Kisse she gave to her mother , into a spirituall Kisse to her Saviour , Psal. 2. Kisse the Sonne , lest he be angry , her case had been as happie as now it may seeme to be hopelesse . But leaving her , we come to our selves , and gather this Doctrine . Doctrine . Those who at the first were forward in Religion , may afterward altogether fall away , 1 Tim. 1. 20. Heb. 6. 4. Matth. 13. 20. It may therefore serve to abate the proud carriage of such , who as if it were not enough to be sure , will also be presumptuous of their salvation , and thereby take leave and libertie to themselves to live more licentiously . Objection . But as once one of the Children of the Prophets cryed out to Elisha , Oman of God , there is Death in the Pot ; so may the weak Christian complaine against this Doctrine : O it is a deadly and dangerous one , containing much matter of despaire , too bitter for the pallat of a poore Christian to taste , or his stomack to digest , it quencheth all the sparkes of my comfort , and hacketh asunder all the sinewes of my hope ; I feare , lest Orpah-like , I also should fall away : what shall I doe , that I may be saved ? Answer . Let not the smoaking Flax be dismay'd , which in time may be a blazing flame ; nor the bruised Reed be discouraged , which may prove a Brazen Pillar in the Temple of God : That therefore thou mayest finally persevere , observe these foure Rules . 1 Rule . First , utterly renounce all sufficiencie in thy selfe . Who but a mad man will now adayes warrant the Paper-Shields of his owne strength , that knowes that Adams compleat Armour of Original Integritie , was shot thorow in Paradise . 2 Rule . Secondly , place all thy confidence on the undeserved mercie of God : Perseverance commeth neither from the East , nor from the West , nor as yet from the South ; but God suffereth one to fall , and holdeth up another . The Temple of Solomon had two Pillars ; one called Iachin , sounding in Hebrew , The Lord will stablish ; the other Booz , signified , In him is strength : So every Christian ( the Temple of the Holy-Ghost ) is principally holden up by these two Pillars , Gods Power , and Will , to support him . Wherefore in every distresse let us crie out to God , as the Disciples did to our Saviour , in the midst of a Tempest , Helpe Master , or else we perish . 3 Rule . Thirdly , use all those means which God hath chalked out for the encrease of grace in thee ; as Prayer , Meditation , reverent receiving the Sacraments , accompanying with Gods ●hildren , Reading , Hearing the Word , & ● . 4 Rule . Fourthly , alwayes preserve in thy selfe an awfull feare , lest thou shouldst fall away from God : Feare to fall , and Assurance to stand , are two Sisters ; and though Cain said , he was not his Brothers keeper , sure I am , that this Feare doth watch and guard her Sister Assurance : Tantus est gradus certitudinis , quantus sollicitudinis : They that have much of this Feare , have much certaintie ; they that have little , little certaintie ; they that have none , have none at all . It is said in Building , that those Chimneyes which shake most , and give way to the wind , will stand the longest : The Morall in Divinitie is true ; Those Christians that shiver for feare by sinnes to fall away , may be observed most couragious to persist in Pietie . Comfort . To those that diligently practise these Rules , I will adde this Comfort : Encourage thy selfe , that God will keepe thee from Apostasie unto the end , because alreadie hitherto he hath preserved thee : For Gods former favours are pawnes and pledges of his future love . Davids killing of a Lyon and a Beare , were the Earnests of his Victorie over Goliah . Thus S. Paul reasoneth , 2 Cor. 1. 10 Who delivered us from so great a death , and doth deliver ; in whom we trust that he will yet deliver us . When Rachel bare her first sonne , Gen. 30. she called him Ioseph , and said , The Lord shall adde to me another sonne . So , when God hath alreadie blessed us and supported us for the time past , let us say with Rachel , Ioseph , the Lord will adde : he will not stay , or stint , or stop here ; but as he hath kept me from my mothers wombe , and ever since I was borne , so I trust he will not forsake me when I am aged , and full of gray haires . But to returne to her which returned againe to Moab : We reade in 2 Sam. 20. that the people which passed by the Corp● of murthered Amasa , being moved with such a hideous and uncouth a spectacle , they stood still : But when we reade this Booke of Ruth , and come to Orpahs Aposta●ie , there let us a while pause and demurre , to reade in her fall a Lecture of our owne infirmitie . For if we stand , it is not because we have more might in our selves , but because God hath more mercie on us . Let us therefore worke out our salvation with feare and trembling : ever trembling , lest we should be cast to Hell ; ever triumphing , that we shall come to Heaven : ever fearfull , lest we should fall ; ever certaine , that we shall stand : ever carefull , lest we should be damned ; ever chearfull , that we shall be saved . Concerning Ruths perseverance , we intend to treat hereafter . Vers. 15. And Naomi said , Behold , thy sister in law is gone back unto her people , aud unto her gods ; returne thou after thy sister in law . IN these words , Naomi seekes to perswade Ruth to returne ; alledging the example of Orpah , whom she saith was gone ba●k to her people and to her gods . Observation . Where first we finde , that all the Heathen , and the Moabites amongst the rest , did not acknowledge one true God , but were the worshippers of many gods ; for they made every Attribute of God to be a dis●inct D●itie . Thus in stead of that At●●ib●te , the Wi●dome of God , they fained Apollo the god of Wisdome ; in stead of the Power of God , they made Mars the god of Power ; in stead of that admirable Beautie of God , they had Venus the goddesse of Beautie . ●ut no one ●ttribute was so much abused as Gods Providence : For the Heathen supposing that the whole World , and all the Creatures therein , was too great a Diocesse to be dayly visited by one and the same Deitie ; they therefore assigned sundry gods to severall creatures . Thus Gods Providence , in ruling the raging of the Seas , was counted Neptune ; in stilling the roaring Winds , AEolus ; in commanding the Powers of Hell , Pluto : yea , Sheepe had their Pan , and Gardens their Pomona : the Heathens then being as fruitfull in faining of gods , as the Papists since in making of Saints . Doctrine . Now , because Naomi used the example of Orpah as a Motive , to worke upon Ruth to returne , we gather from thence ; Examples of others set before our eyes , are very potent and prevalent arguments to make us follow and imitate them : Whether they be good examples ; so the forwardnesse of the Corinthians to relieve the Iews , provoked many : or whether they be bad ; so the dissembling of Peter at Anti●ch 〈◊〉 Barnaba● , and others , into the same fault . But those examples , of all others , are most forcible with us , which are set by such who are neere to us by kindred , or gracious with us in friendship , of great over us in power . Vse 1. Let men in eminent places , as Magistrates , Ministers , Fathers , Masters , and the like , ( seeing that others love to dance after their Pipe , to sing after their Tune , to tread after their Tract ) endeavour to propound themselves patternes of Pietie and Religion to those that be under them . Vse 2. When we see any good example propounded unto us , let us strive with all possible speed to imitate it . What a deale of stirre is there in the World for Civill Precedencie , and Prioritie ? Every one desires to march in the Fore-front , and thinkes it a shame to come lagging in the Rere-ward . Oh , that there were such an holy Ambition and heavenly Emulation in our hearts , that as Peter and Iohn ran a Race , which should come first to the Grave of our Saviour ; so men would contend , who should first attaine to true Mortification . And when we see a good example set before us , let us imitate it , though it be in one who in outward respects is farre our inferiour . Shall not the Master be ashamed to see that his Man , whose place on Earth is to come behinde him , in Pietie towards Heaven to goe before him ? Shall not the Husband blush to see his Wife , which is the weaker Vessel in Nature , to be the stronger Vessel in Grace ? Shall not the elder Brother dye his cheekes with the Colour of Vertue , to see his younger Brother , who was last borne , first re-borne by Faith and the Holy-Ghost ? Yet let him not therefore envie his Brother , as ●ain did Abel ; let him not be angry with his Brother , because he is better then himselfe ; but let him be angry with himselfe , because he is worse then his Brother ; let him turne all his malice into imitation ; all his fretting at him , into following of him : Say unto him as Gehazi did of Naaman , As the Lord liveth I will run after him : And though thou ca●st not over-run him , nor as yet over-take him , yet give not over to run with him ; follow him , though not as Az●hel did Ab●er , hard at the heeles ; yet as Peter did our Saviour , afarre off : that though the more slowly , yet as surely thou mayest come to Heaven : and though thou wert short of him whilest he lived , in the Race , yet thou shalt be even with him when thou art dead , at the Marke . Vse 3. When any bad Example is presented unto us , let us decline and detest it , though the men be never so many , or so dear unto us . Imitate Michaiah , 1 Kings 22. to whom when the messengers sent to fetch him , said , Behold now the words of the Prophets declare good to the King with one mouth : let thy word therefore , I pray thee , be like to one of them ; Michaiah answered , As the Lord liveth , whatsoever the Lord saith unto me , that will I speake . If they be never so deare unto us , we must not follow their ●ad practice . So must the sonne please him that begat him , that he doe not displease him that crea●ed him ; so must the Wi●e follow him that married her , that she doth not offend him that made her . Wherefore as Samson , though bound with new Co●ds , ●●apt them asunder as Towe when it feeleth the fire ; so rather then we should be led by the lewd examples of those which be neere and deare unto us , let us breake in pieces all Tyes , Engagements , Relations whatsoever . Question . Yea but one may say , What if I finde in the Scripture an action recorded , whose doer is knowne to have beene a godly and gracious man ; may I not , without any further doubt , or scruple , follow the same ? Answer . For the better satisfying hereof , I will ranke the actions of godly men , registred in the Scriptures , into nine severall rankes , and will shew how farre forth we may safely proceed in the imitation of them . 1. We fide some actions set downe which are extraordinary , the doers whereof had peculiar strength and dispensation from God to doe them . Thus Samson slew himselfe and the Philistims in the Temple of Dagon ; Elias caused fire to descend on the two Captaines , and their ●ifties ; Elisha cursed the Children of Be●hel . Now these are recorded rather for our instruction , then imitation : For when the sonnes of Thunder would have been the sonnes of Lightning , and have had sire from Heaven to burne the Samaritans , which refused to receive our Saviour , after the example of Elias Christ checked their ill-tempered Zeale , and told them , You know not of what spirit you are of . 2. Some examples are set down which are founded in the Ceremonial Law , as the eating of the Paschall Lamb , the Circumcising of their Children the eight daie : Now the date of these did expire at the death of Christ ; the substance being come , the shadows are fled , and therefore they may in no wise still be observed . 3. Such examples as are founded in the Judicial Law , which was onely calculated ●or the elevation of the Jewish Common-wealth , as to put Men to death for Adulterie . Now these examples tie us no farther to imitate them , then they agree with the Moral Law , or with those Statutes by which every particular Countrie is Governed . 4. Some there be founded in no Law at all , ●ut onely in an ancient custome by God tolerated and connived at , as Polygamie in the Patriarks , Divorces in the Iewes upon every ●light occasion ; from these also we must in these daies abstaine , as which were never liked or allowed by God , though permitted in some Persons , and Ages , for some speciall reasons . 5. Doubtful examples which may so be termed , because it is difficult to decide whether the Actors of them therein did offend or no ; so that should a Jurie of learned Writers be empannelled to passe their verdict upon them , they would be puzled whether to condemn or acquit them , and at length be forced to find it an Ig●oramus , as whether David did well to dissemble himselfe frantick , thereby to escape the crueltie of Achish King of Gath. Now our most advised way herein , is altogether to abstain from the imitation of them , because there is a deal of difficultie and danger ▪ and our judgements may easilie be deceived . 6. Mixt examples , which containe in them a double action , the one good , the other bad , both so closely couched together , that it is a very hard thing to sever them : thus in the unjust Steward , there was his wisdome to provide for himselfe , and his wick●dnesse to purloyne from his Master : the first God did commend , we may imitate ; the latter he could not but loath , we may not but shun . In the Israelitish Midwives , Exod. 1. there was fides mentis & fallacia mentientis : the faith of their love , and the falsenesse of their lying : the first God rewarded , and we may follow ; the latter he could not but dislike , and we must detest . Behold here is wisdome , and let the Man that hath understanding discreetly divide betwixt the Drosse and the Gold , the Chaffe and the Wheat in these mixt examples , that so they may practice the one , eschew and avoid the other . 7. Those which be absolutely bad , that no charitable Comment can be fastened upon them , as the drunkenness of Noah , the incest of Lot , the lying of Abraham , the swearing of Ioseph , the adulterie of David , the denial of Peter : Now God forbid we should imitate these ; farre be it from us with King Ahaz , to take a pattern from the Idolatrous Altar of Damascus : the Holy Spirit hath not set these sinnes down with an intent they should be followed ; but first to shew the frailtie of his dearest Saints , when he leaves them to themselves ; as also to comfort us when we fall into grievous sinnes , when we see that as haynous offences of Gods servants stand upon record in the Scripture . 8. Actions which are only good as they are qualified with such a circumstance , as Davids eating of the Shew●bread , provided for the Pries●s , in a case of absolute necessitie . These we may follow , but then we must have a speciall eye and care that the same qualifying circumstance be in us , for otherwise the deed will be impious and damnable . 9. Examples absolutely good , as the faithfulnesse of Abr●ham , the peaceablenesse of Isaac , the painfulnesse of Iacob , the chastitie of Ioseph , the patience of Moses , the valour of Ioshuah , the sinceritie of D●vid , these it is lawful and laudable with our best endeavours to imitate : follow not the Adulterie of David , but follow the chastitie of Ioseph ; follow not the dissembling of Peter , but follow the sincerity of Nathaniel ; follow not the testiness of Ionah , but follow the meeknesse Moses ; follow not the apostasie of Orpah , but follow the perseverance of Ruth , which cmes in the next Text to be Treated of . Vers. 16 , 17. And Ruth answered , Intreat me not to leave thee , nor to depart from thee ; for whither thou goest , I will goe ; and where thou dwellest , I will dwell : thy people shall be my people , and thy God my God. Where thou diest , will I die , and there will I be buried ; the Lord doe so to me , and more also , if ought but death part thee and me . HEre we have the resolution of Ruth portrayed in lively Colours : so that if we consider her Sex , a Woman ; her Nation , a Moabite ; one may boldly pronounce of her what our Saviour did of the Centurion ; Verily I say unto you , I have not found so great faith , no , not in Israel . Intreat me not to leave thee . Some reade it , Be not thou against me , as it is in the Margent of the New Translation . Where we see , that those are to be accounted our Adversaries , and against us , who disswade us from our Voyage to Canaan , from going to Gods true Religion . They may be our Fathers , they cannot be our Friends ; though they promise us all outward profits and pleasures , yet in very deed they are not with us , but against us , and so must be accounted of . Where thou lodgest , I will lodge . A good Companion , saith the Latin● Proverb , is pro viatico , I may adde also , pro diversorio : Ruth ▪ so be it she may enjoy Naomies gracious companie , will be content with any Lodging , though happily it may be no better then Ia●ob had , Gen. 28. And yet we see how some have been discouraged even from the company of our Saviour , for feare of hard lodging ▪ witnesse the Scribe , to whom when our Saviour said , The Foxes have their holes , and the Fowles of the ayre have nests , bu● the sonne of man hath not where to lay his head : This cold comfort presently quencht his forward zeale , and he never appeared afterward ; whereas he ought to have said to our Saviour as Ruth to Naomi , Where thou lodgest will I lodge . Thy people shall be my people . Haman being offended with Mordecai , as if it had been but leane and weak revenge to spit his spight upon one person , hated all the Iewes for Mordecai's sake ; the mad Beare stung with one Bee , would needs throw downe the whole Hive . But cleane contrarie , Niomi had so graciously demeaned her selfe , that Ruth for her sake is fallen in love with all the Iewes . Farewell Melchom , farewell Chemosh , farewell Moab ; welcome Israel ▪ welcome Canaan , welcome Bethlehem : all of a sudden she will tur●e Convert , she will turne Proselyte . Observation . The godly carriage of one particular person may beget a love of that Countrey and People whereof he is , even in a stranger and forreiner . Doe we then desire to gaine credit to our Countrey , prayse to our People , honour to our Nation , reput● to our Religion ? Let us dep●rt and behave our selves graciously , if we live ●mongst strangers . On the other side , the base and debauched manners of some one man is able to make his Countrey stink in the nostrils of those forreiners amongst whom he lives : Ex uno discite omnes ; in one faithlesse Sinon one may reade the Trecherie of all the Grecians . Thy God shall be my God. Iehosaphat when he joyned with Ahab , 1 Kings 22. said unto him , My people is as thy people , and my horses are as thy horses ; that is , he would comply with him in a Politike League : but Ruth goes further to an unitie in Religion , Thy God shall be my God. Yea , but one may say , How came Ruth to know who was the God of Naomi ? I answer : As God said of Abraham , I know that Abraham will instruct his children ; so may one confidently say of Naomi : I know that Naomi had catechised and instructed her daughter in law , and often taught her , that the God of the Israelites was the onely true God , who made Heaven and Earth , and that all others were but Idols , the workes of mens hands ▪ Yet as the Samaritans beleeved our Saviour first upon the relation of the woman that came from the Well , Iohn 4. 42. but afterwards said unto her , Now we beleeve , not because of thy saying ; for we have heard him our selves , and know th●t this is indeed the Christ , the Saviour of the world . So happily Ruth was induced first to the liking of the God of Israel , upo● the credit of Naomies words ; but afterwards her love of him proceeded from a more certaine ground , the motions of Gods holy Spirit in her heart . Where thou diest will I die . Here Ruth supposeth two things : first ▪ that she and her mother in law should both die ; It is appointed for all once to die : secondly , that Naomi , as the eldest , should die first ; for according to the ordinarie custome of Nature , it is most probable and likely , that those that are most stricken in yeares should first depart this Life : Yet I know not whether the Rule or the Exceptions be more generall , and therefore let both young and old prepare for death ; the first may die soone , but the second cannot live long . And there will I be buried . Where she supposeth two things more : First , that those that survived her , would doe her the favour to burie her ; which is a common courtesie , not to be denyed to any : It was an Epitaph written upon the Grave of a Begger , Nudus 〈◊〉 vivus , 〈◊〉 ecce tegor . Secondly , she supposeth that they would burie her , according to her instructions , neere to her mother Naomi . Observation . As it is good to enjoy the companie of the godly while they are living , so it is not amisse , if it will stand with conveniencie , to be buried with them after death . The old Prophets bones escapt a burning , by being buried with the other Prophets ; and the man who was tumbled into the Grave of E●isha , was revived by the vertue of his bones . And we reade in the Acts and Monuments , that the body of Peter Martyr's Wi●e was buried in a Dunghill ; but afterward being taken up in the Reigne of Queene Elizabeth , it was ho●ourably buried in Oxford , in the Grave of one Frideswick , a Popish shee-Saint ; to this end ▪ that if Poperie , which God forbid , should over-spread our Kingdome againe , and if the Papists should goe about to un●ombe Peter Martyr's Wives bone● , they should be puzzled to distinguish betwi●● this womans body and the Reliqu●s of their Saint . So , good it is sometimes to be buried with those who some doe account pious , though perchance in very deed they be not so . The Lord doe so to me , and more also . To ascertaine Naomi of the seriousness● of her intentions herein , Ruth backs what formerly she had said with an Oath , lined with an execration . Observation . Whence we may gather , it is lawfull for us to sweare upon a just cause : but then these three Rules must be warily observed . First , that we know that the thing whereto we sweare be true , if the Oath be assertorie ; and if it be promissorie , that we be sure that it is in our intent , and in our power , God blessing us , to performe that which we promise . Secondly , that the occasion whereupon we use it , be of moment and consequence , not trifling and trivial . Thirdly , that we sweare by God alone , and not by any Creature . Sweare then neither by the Heaven , nor by the Earth , nor by Ierusal●m , nor by the Temple , nor by the Gold of the Temple , nor by the Altar , nor by the Sacrifice on the Altar , but by God alone ; for he onely is able to reward thee , if that thou affirmest be true ; he onely is able to punish thee , if that thou avouchest be false . Yet this doth no wayes favour the practice of many now adayes , who make Oathes their language . Our Saviour said to the I●mes ; Many good workes have I shewed you from the Father ; for which of them goe you about to stone me ? So may the Lord say to many riotous Gallants now adayes ; Many good deeds have I done to thee , I created thee of nothing , I sent my Sonne to die for thee , by my providence I continually protect and preserve thee ; for which of these deeds doest thou g●e about by Oathes to blaspheme me ? Now whereas Ruth doth not say , God damne me , God confound me , I would I might never stirre ; but shrowds the execration under generall te●mes , God ●oe so to me , and more also : we learne , it is not good to particularize in any kinde of punishment when we sweare , but onely to expresse the Curse in generall termes , leaving it to the discretion of God Almightie , to chuse that Arrow out of his Quiver which he shall thinke most ●it to s●oot at us . If ought but death . See here the large extent of a Saints love , it lasts till death ; and no wonder ; for it is not founded upon Honour , Beautie , or Wealth , or any other sinister respect in the partie beloved , which is subject to Age , or Mutabilitie , but onely on the Grace and Pietie in him ; which foundation because it alwayes lasteth , that Love which is built upon it , is also perpetuall . Part thee and me . Death is that which parteth one friend from another : Then the deare Father must part with his dutifull Child , then the dutifull Child must forgoe his deare Father ; then the kinde Husband must leave his constant Wife , then the constant Wife must lose her kinde Husband ; then the carefull Master must be sundred from his i●dustrious Servant , then the industrious Servant must be severed from his carefull Master . Yet this may be some comfort to those whose friends Death hath taken away , that as our Saviour said to the Disciples , Yet a little while and you shall not see me , and yet a little while and you shall see me againe : so yet a little while , and we shall not see our friends ; and yet a little while , and we shall see them againe in the Kingdome of Heaven ; for , non mittuntur , sed praemittuntur , we doe not forgoe them , but they goe before us . To conclude : we see many women so strangely disguised with phantastick fashions , as if they desired to verifie the nick-name of the Philosopher , and to prove themselves in very deed to be very Monsters ; yea , many of them so affect Man-like Clothes and shorne Haire , it is hard to discover the Sex of a Woman through the Attire of a Man. But we see in my Text , worthy Ruth taking upon her , not the Clothes , but the Courage ; not the Haire , but the Heart ; not the Attire , but the Resolution of a Man , yea , and more then of a Man , wi●n●sse her worthy speech , Intreat me not to depart &c. Vers. 18. And when she saw that she was stedfastly minded to goe with her , sh● left off speaking unto her . ORpah and Ruth may be compared to two strong Forts , Naomi to one that b●sieged them , who made three●sore As●●●●ts upon them : The first , in the eighth Verse ; which Assault both of them resisted with equall constancie : The second , in the eleventh Verse ; to which Orpah basely yeeldeth , and accepteth termes of Composition : The last , in the fifteenth Verse ; which Ruth most valiantly defeated , and stood upon termes of Defiance to the mention of any returne . Now as ●ouldiers when they have long besieged a Citie with the losse of Time , Money , and Men , being hopelesse to take it , they even sound a Retreat , and retire home , without accomplishing their d●sire : so Naomi perceiving that all her arguments which she used to conquer Ruth , like Water in the Smiths ●orge cast on Coales , did more intend the heat of her constancie , gives over in my Text , And when she saw &c. Which words doe probably perswade what formerly we affirmed , namely , that Naomi disswaded her daughter , onely to search and sound her sinceritie , not with any true desire she should goe back to Moab . For even as it is plaine , that the Replyer in his Disputation aimeth not at the suppressing , but at the advancing of a Truth , who surceaseth and cavills no longer , when he sees the neck of his argument broken with a sufficient answer ; so it appeareth that Naomi , what she had said formerly , spake it onely to trie her daughter , because having now had sufficient experience of her constancie , she so willingly desisted . God wrestled with Iacob , with a desire to be conquer'd ; so Naomi no doubt opposed Ruth , hoping and wishing that she her selfe might be ●o●led . And when she saw that she was stedfastly minded . The Hebrew reades it , that she strengthned her selfe ; that being their phrase to expresse an Oath . Observa●ion . Where we observe , Oaths taken upon just occasion , are excellent Ti●s and Bands to strengthen men in the performance of those things to which they sweare . The greater pittie it is then , that a thing in it selfe so soveraigne , should be so dayly and dangerously abused . Witnesse Herod , who by reason of a rash Oath , cast himselfe into a worse Prison then that wherein he had put the Baptist , m●king that ( which being well used might have confirmed in Pietie ) to be a meanes to inforce him to Murther . Vse . Let this ●each us , when we finde our selves to lagge and ●aulter in Christianitie , to call to minde that● solemne Vow , Promise , and Profession , which our God-fathers in our Name made for us at our Baptisme , To forsake the Devill and all his workes , the vaine pompes and vanities of this wicked world , and to fight valiantly under Christs Standard . Let us remember from whence we are fallen , and doe our first worke . We need not make a new Vow , but only renew the old , and so settle and establish our selves in the practice of Pietie , as Ruth in my Text by an Oath strengthned her selfe . She left off speaking unto her . She saw she had now enough expressed and declared her integritie , and therefore she would not put her to the trouble of any farther tryall . Observation . Hence the Doctrine is this : After proofe and tryall made of their fidelitie , we are to trust our Brethren , without any farther suspition . Not to trie before we trust , is want of wisdome ; not to trust after we have tryed , is want of charitie . The Goldsmith must purifie the drosse and oare from the Gold , but he must be warie lest he makes waste of good Metall , if over-curious in too often refining . We may search and sound the sinceritie of our Brethren , but after good experience made of their uprightnesse , we must take heed lest by continuall sifting and proving them , we offend a weak Christian. Christ tryed the woman of Syrophaenicia first with silence , then with two sharpe answers ; at last finding her to be sound , he dismissed her with granting her request , and commending of her faith . When he had said to Peter the third time , Lovest thou me ? he rested satisfied with Peters answer , and troubled him with no more questions . Vse . It may confute the jealous and suspitious mindes of such who still thinke that their Brethren are rotten at the heart , hypocritical , dissemblers , though they have made never so manifest proofe of their uprightnesse . Thomas would not take his Masters Resurrection on the Credit of his fellow-Apostles relation ; his faith would not follow , except his owne sense was the Usher to lead it the way : so these men are altogether incredulous , and very Infidels in the point of their Brethrens sinceritie , though it be never so surely warranted unto them on the words of those whom they ought to beleeve . Hence oftentimes it comes to passe , that they scandalize and offend many weake Christians , whose Graces are true , though weake ; Faith unfained , though feeble : Yea , it maketh weake Saints to be jealous of themselves , to see others so jealous of them . But we must be wonderfull carefull how we give offence to any of Gods little ones . When Esau , Gen. 33. 13. would have perswaded Iacob to drive on faster , Iacob excused himselfe , saying , That the Children were tender , and the Ewes big with young , and if they should be over-driven one day , they would die . Thus if any would perswade us to sift and winnow , and trie the integritie of our Brethren , after long experience of them , we may answer , This is dangerous to be done , because smoaking Flax and bruised Reeds , tender Professors , may utterly be discouraged and dis-heartened by our restlesse pressing and disquieting of them . Wherefore Naomi having now seene the Realitie of Ruths Resolutions , left off from any further molesting of her . Vers. 19 , 20 , 21 , 22. So they went both untill they came to Bethlehem , and when they came to Bethlehem , all the Citie was moved at them , and they said , Is not this Naomi ? And she said , Call me not Naomi , but call me Marah , for the Lord hath dealt bitterly with me . I went out full , and the Lord hath caused me to returne emptie ; why call you me Naomi , sithence t●e Lord hath testified against me , and the Almightie hath afflicted me ? So Naomi returned , and Ruth the Moabitesse ; her Daughter in law with her , when she came out of the Countrey of Moab ; and th●y came to Bethlehem in the beginning of Barley Harvest . THe holy Spirit mentioneth not what discourse ●hey exchanged by the way ; yet no doubt they were neither silent , nor bu●ied in unprofitable talke . And all the Citie was moved , &c. See here , Naomi was formerly a woman of good qualitie and fashion , of good ranke and repute ; otherwise her returne in povertie had not been so generally taken notice of . Shrubs may be grubb'd to the ground , and none misse them , but every one markes the felling of a Cedar . Groveling Cottages may be evened to the Earth , and none observe them ; but every Traveller takes notice of the ●all of a Steeple . Let this comfort those to whom God hath given small Possessions . Should he visit them with povetie , and ●ake from them that little they have , yet their griefe and shame would be the lesse : they should not have so many fingers pointed at them , so many eyes staring on them , so many words spoken of them ; they might lurke in obscuritie ; it must be a Naomi , a person of eminency and estate , whose povertie must move a whole Citie . And they said , Is not this Naomi ? Remarkable it is , that so many peopl● should jump in the same expression ; but as Abraham laughed , and Sarah laughed , both used the same outward gesture , yet arising from different causes ; his laughter from joy , her 's from distrust : so all these people might meet in the same forme of words , yet farre dissent in their minds wherewith they spake them . Some might speak out of admiration , strange , wonderfull is this she who once was so wealthie ? how quickly is a River of Riches drained drie ? she that formerly was so faire , 〈◊〉 one can scarce read the ruines of ●eauty in her face : Is not this Naomi ? Some out of exprobation ; See , see , this is she that could not be content to tarry at home to take part of the Famine with the rest of her fellows , but needs with her Husband and Sons , ●ust be gadding to Moab : see what goo● she hath got by removing , by changing her Country , she hath changed her Condition : Is not this Naomi ? Some might speak it out of Commiseration : Alas , alas , Is not this that gracious woman , that godly Saint , which formerly by her Charity relieved many in distresse ? how soon is a full clod turned into parched earth ? one that supplied others , into one that needeth to be supplied by others : Is not this Naomi ? And she said , call me not Naomi , but call me Marah . Naomi , signifieth Beautifull ; Marah , Bitter , Exod. 15. 23. where we see , that the Godly in poverti● are unwilling to have Names and Titles , disagreeing and disproportioned to their present estates , which may confute the folly of many , which being in distress , and living little better then upon the alms of others , will still stand upon their points , bear themselves bravely on their ▪ birth , not lose an inch of their place , not abate an ace of their gentrie ; far otherwise was Naomi affected , being poor , she would not be overnamed , or Title-heavie : Call me not Naomi , but call me Marah . Observ. Here also we may see , that it was a custome of great Antiquitie in the World , that Men and Women should have severall names whereby they were called , and that for these three Reasons . 1. That they might be differenced and distinguished from others . 2. That they might be stirred up to verifie the meanings and significations of their names : wherefore let every Obadiah strive to be a servant of God , each Nathaniel to be a gift of God , Onesimus to be profitable , every Roger quiet and peaceable , Robert famous for counsell , and William a help and defence to many ; not like Absalon , who was not a Father of Peace , as his name doth import , but a sonne of Sedition ; and Diotrephes , not nursed by God , as his name sounds , but puffed up by the Devill , as it is 3 Iohn 9. 3. That they might be incited to imitate the vertues of those worthy persons , who formerly have been bearers and owners of their names . Let all Abrahams be faithfull , Isaac's quiet , Iacobs painfull , Iosephs chaste , every Lewis pious , Edward confessor of the true faith , William conqueror over his own corruptions . Let them also carefully avoid those sinnes for which the bearers of the Names stand branded to posteritie . Let every Ionah beware of frowardnesse , Thomas of distrustfulnesse , Martha of worldliness , Mary of wantonnesse . If there be two of our names , one exceedingly good , the other notoriously evill , let us decline the vices of the one , and practise the vertues of the other . Let every Iudas not follow Iudas Iscariot , who betrayed our Saviour , but Iudas the brother of Iames , the writer of the generall Epistle ; each Demetrius , not follow him in the acts who made silver shrines for Diana , but Demetrius 3 Iohn , who had a good report of all men . Every Ignatius not imitate Ignatius Loiola the lame Father of blind obedience , but Ignatius the worty Martyr in the Primitve Church . And if it should chance through the indiscretion of Parents and God-fathers , that a bad name should be imposed on any ; oh let not folly be with them , because Nabal is their name ; but in such a case , let them strive to falsifie , disprove , and confute their names ; otherwise if they be good , they must answer them . In the dayes of Q. Elizabeth , there was a Royall Ship called the Revenge , which having maintained a long fight against a Fleet of Spaniards , ( wherein eight hundred great Shot were discharged against her ) was at last faine to yeeld : but no sooner were her men gone out of her , and two hundred fresh Spaniards come into her , but she suddenly sunke them and her selfe ; and so the Revenge was revenged . Shall livelesse pieces of Wood answer the Names which men impose upon them , and shall not reasonable soules doe the same ? But of all Names , I pray God that never just occasion be given , that we be Christened Icca●od , but that the glory may remaine in our Israel so long as the faithfull Witnesse endureth in Heaven . And so much of those words , Call me not Naomi , but &c. For the Lord hath dealt bitterly with me . Afflictions rellish soure and bitter even to the pallats of the best Saints . Observation . Now bitter things are observed in Physick to have a double operation : first , to strengthen and corroborate the Liver ; and secondly , to cleanse and wipe away Choler , which cloggeth the stomack : both these effects afflictions by their bitternesse produce ; they strengthen the inward Vitals of a Christian , his Faith and Patience , and cleanse Gods Saints from those superfluous excrements which the surfeit of Prosperitie hath caused in them . It may therefore serve to comfort such as groane under Gods afflicting hand , Hebrews 12. 11. The Book which S. Iohn eat , Rev. 10. 10. was sweet in his mouth , but bitter in his belly : cleane contrarie , afflictions are bitter in the mouth , but sweet in the belly ; God by sanctifying them , extracting Honey out of Gall , and Sugar out of Wormewood . And let it teach us also , not t● wonder if the Children of God winch and shrug , and make soure faces , when afflicted : Wonder not at David , if he cryeth out in the anguish of his heart ; at Iob , if he complaineth in the bitternesse of his soule ; at Ieremiah , if he lamenteth in the ●xtremitie of his griefe : For even then they are swallowing of a Potion , which is bitter unto flesh and blood . I went out full , and the Lord hath caused me to returne emptie . Here may we see the uncertaintie of all outward wealth . Observation . How quickly may a Crassus , or Crosu● be turned into a Codrus ; the richest , into the poorest of men ! Whom the Sunne-rising seeth in wealth , him the Sunne-setting may see in want . Set not up then your hornes so high , neither speake presumptuous words , ye wealthie men ; for God , it it pleaseth him , can in a moment dispossesse you of all your Riches . And let us all not lay up Treasures here on Earth , where Rust and Mothes doe corrupt , and Theeves breake through and steale ; but lay up your Treasure in Heaven , where Rust and Moth doe not corrupt , and Theeves doe not breake through and steale . Why call you me Naomi , sithence the Lord &c. The mention of their former Wealth is grievous to the godly , when they are in p●esent Povertie . Observation . When the Children of Israel are Captives in Babylon , it cuts them to the heart to be twitted with the Songs of Sion . And it may teach this point of wisdome to such as repaire to give comfort to men in affliction , not to mention that tedious and ingratefull subject , what happinesse that partie formerly enjoyed . Summe not up to Iob in distresse , the number of his Camels , tell not his Sheepe , reckon not his Oxen , reade not unto him an Inventorie of those Goods whereof he before was possessed , for this will but adde to his vexation ; rather descend , to apply solid and substantial comfort unto him . ●ithence the Lord hath testified against me , and the Almightie hath afflicted me● Every affliction is a witnesse that God is angry with us for our sinnes . Observation . Who then is able to hold out Suit ●ith God in the Court of Heaven ? For God himselfe is both Judge and Witnesse , and also the executor and inflicter of punishments . It is therefore impossible for sinfull man to plead with him ; and it is our most advised course , as soone as may be , to come to te●mes of composition with him , and to make meanes unto him through the mediation of our Saviour . Now that all afflictions are immediately inflicted by God , we have shewed formerly . And they came to Bethlehem in the beginning of Early Harvest . The Iewes had two distinct Harvests of Wheat and Barly , and Barly was the first , 2 Sam. 21. 9. So here we see the providence of God , in ordering and disposing the Journey of Naomi , to end it in the most convenient time . Had she come before Harvest , she would have been straitned for meanes to maintaine her selfe ; if after Harvest , Ruth had lost all those occasions which paved the way to her future advancement . God therefore , who ordered her going , concludes her Journey in the beginning of Harvest . And thus have we gone over this Chapter . Now as Samuel in the first Booke , chap. 7. vers . 12. erected an Altar , and called it Eben-ezer , for , said he , Hitherto the Lord hath helped us : so here may I rayse an Altar of Gratitude unto God , with the same inscription , Eben-ezer , Hitherto the Lord of his goodnesse hath assisted us . CHAP. II. Vers. 1. 2. And Naomi had a kinsman of her Husbands , a mighty man of wealth , of the Family of Elimelech , and his name was Boaz. And Ruth the Moabitesse said unto Naomi , I pray thee let me go into the field , and gather ears of Corne after him , in whose sight I find favour : and she said unto her , goe my Daughter . THis first Verse presents us with two remarkable things . 1. Poore Naomi was allied to powerful Boaz. 2. Boaz was both a powerful man , and a Godly man. Of the first . Poore people may be allied and of great kindred to those that are wealthy ; and those that be wealthy , to suuh as are poor . Ioseph , though Governour of Egypt ▪ had poor Iacob to his Father , and plain shepheards to his brethren . ●sther , though Queene to Ahashuerus ▪ hath poore Mordecai for her Uncle . Vse 1. Let this confute such as having gotten a little more thick clay then the rest of their Family , the getting of new wealth and honour makes them to lose their old eyes , so that they cannot see and discern their poor kindred afterwards . When Ioseph was Governour of Egypt , it is said , that he knew his brethren , but his brethren knew not him ; b●t now adayes it happeneth cleane contrary . If one of a Family be advanced to great honour , it is likely that his kindred will know him , but he oftentimes comes to forget them . Few there be of the noble nature of the Lord Cromwel , who sitting at Dinner with the Lords of the Council , and chancing to see a poor man afar off which used to sweep the Cells and the Cloisters , called for the man , and told the Lords ; This mans Father hath given me many a good meale , and he shall not lack so long as I live . [ Fox Page 1188. ] Vse 2. Let it teach those who are the top of their kindred , the best of their House , to be thankful to Gods gracious goodnesse who hath raised them to such a height . He hath not dealt thus with every one , neither are all of their kindred so well provided for outward maintenance . And also let them learn to be bounti●ul and beneficial to their kindred in distress . Mordecai said to Esther , Esth. 4. 14. Who knoweth whether thou art come to the Kingdome for such a time ? namely to deliver her Country-men the Jews from that imminent danger . So who knoweth whether God hath raised thee up , who art the best of thy kindred , to this very intent , that thou ●ightest be the Treasure and the Store-house to supplie the want of others which are allied unto thee ? But if one should chance to be of so wealthy a stock , as that none of his alliance stood in need of his charity ; let such a one cast his eye upon such as are of kindred unto him by his second birth , and so he shall find enough Widows , Orphans , and poor Christians , to receive his libe●alitie . Notwithstanding , let poor people be warie and discreet , that through their idlenesse they be not a burthen to wealthie men of their alliance . When a Husband-man claimed kindred in Gro●ted Bishop of Lincoln , and would fain on the instant turn a Gentleman , and to this end requested his Lordship to bestow an Office upon him : the Bishop told him , that if his Plough were broken , he would mend it ; if he wanted a ●lough , he would make him a new one ; telling him withall , that he should by no means leave that Calling and Vocation wherein God had set him . So ought all poor people industriously to take pains for themselves , and not to give themselves over to ease , relying and depending for their maintenance on their reference and relation to a rich kinsman . Come we now to the second Observation , That the same man may be godly , and also mighty in wealth like Boaz. Behold your Calling ; not many wise , yet some wise , as Salomon , and Sergius Deputie of Cyprus ; not many rich , yet some rich , as Abraham , Iob ; not many noble , yet some noble , as Theophilus . For it is not the having of wealth , but the having confidence in wealth ; not the possessing it , but the relying on it , which makes rich men incapable of the Kingdome of Heaven : otherwise Wealth well used is a great blessing , enabling the owner to do God more glorie , the Church and Common-Wealth more good . Vse . Let all Wealthie men strive to add inward grace unto their outward greatness . Oh 't is excellent when Ioash and Iehoiada meet together ; when Prince and Pri●st , Power and Pietie are united in the same person ; that so Greatnesse may be seasoned and sanctified by Grace , and Grace credited and countenanced by Greatnesse ; that so Kings may be Nursing-Fathers , and Queenes Nursing-Mothers to Gods Church . Contrarie to which , how many be there , ●hat thinke themselves priviledged from being good , because they are great ? Confining Pietie to Hospitals ; for their owne parts they disdaine so base a Companion . Hence as Hills , the higher , the barrenner ; so men commonly , the wealthier , the worse ; the more Honour , the lesse Holinesse . And as Rivers , when content with a small Channell , runne sweet and cleare ; when swelling to a Navigable Channell , by the confluence of severall Tributarie Rivulets , gather mudde and mire , and grow salt and brackish , and violently beare downe all before them ▪ so many men , who in meane Estates have been Pious and Religious , being advanced in Honour , and inlarged in Wealth , have growne both empious and prophane towards God , cruell and tyrannicall over their Brethren . And Ruth the Moabitesse said unto Naomi , I pray thee let me goe into the field , and gather eares of Corne &c. Herein two excellent Grace● appear● in Ruth . First , Obedience ; she would not goe to gleane , without the leave of her Mother in law . Verily I say unto you , I have not found so much dutie , no , not in naturall Daughters to their owne Mothers . How many of them now-adayes , in matters of more moment , will betroth and contract themselves , not onely without the knowledge and consent , but even against the expresse Commands of their Parents ? Secondly , see her Industrie , that she would condescend to gleane . Though I thinke not , with the Iewish Rabbins , that Ruth was the Daughter to Eglon , King of Moab ; yet no doubt she was descended of good Parentage , and now see , faine to gleane . Whence we may gather , that those that formerly have had good birth , and breeding , may afterward be forced to make hard shifts to maintaine themselves . Musculus was forced to worke with a Weaver , and afterwards was faine to delve in the Ditch , about the Citie of Strasburgh ; as Pantalion in his Life . Let this teach even those whose veines are washed with generous bloud , and a●teries quickned with Noble spirits , in their prosperitie to furnish , qualifie , and accommodate themselves with such Gentile Arts , and liberall Mysteries , as will be neither blemish nor burthen to their birth , that so if hereafter God shall cast them into povertie , these Arts may stand them in some stead , towards their maintenance and reliefe . And Naomi said , Goe my Daughter . See here how meekely and mildly she answers her ▪ The discourse of Gods Children , in their ordinarie talke , ought ●o be kinde and courteous : So betwixt Abraham and Isaac , Gen. 22. 7. betwixt Elkanah and Hannah , 1 Sam. 1. 23. Indeed it is lawfull and necessarie for Iacob to chide Rachel speaking unadvisedly , Gen. 30. 2. for Iob to say to his Wife , Thou speakest like a foolish Wife . But otherwise , when no just occasion of anger is given , their words ought to be meeke and kinde like Naomies , Goe my Daughter . Vers. 3 , 4. And she went , and came and gleaned in the field after the Reapers , and it happened that she met with the portion of the field ▪ of Boaz , who was of the family of Elimelech . And behold , Boaz came from Bethlehem , and said unto the Reapers , The Lord be with you ; and they answered him , The Lord blesse thee . FOrmerly we have seene the dutifulnesse of Ruth , which would not leave her Mother untill she had leave from her Mother : Proceed we now to her industrie , and Gods providence over her . As the Starre , Math. 2. guided the Wise-men to I●dea , to B●thlehem , to the Inne , to the Stable , to the Manger : so the rayes and ●eames of Gods Providence conducted ●uth , that of all Grounds within the compasse and confines , within the bounds and borders of Bethlehem , she lighted on the field of Boaz. And it happened . Objection . How comes the holy Spirit to use this word ; a prophane terme , which deserves to be banisht out of the mouthes of all Christians ? Are not all things ordered by Gods immediate Providence , without which a Sparrow lighteth not o● the ground ? Is not that sentence most true , God stretcheth from end to end strongly , and disposeth all things sweetly ? Strongly , Lord , for thee ; sweetly , Lord , for me : so S. Bernard . Or was the Providence of God solely confined to his people of Israel , that so Ruth being a stranger of Moab , must be left to the adventure of hazard ? How comes the holy Spirit to use this word , Hap ? Answer . Things are said to happen , not in respect of God , but in respect of us ; because oftentimes they come to passe , not onely without our purpose and fore-cast , but even against our intentions and determinations . It is lawfull therefore in a sober sense to use these expressions , It chanced , or , It fortuned , Luke 10. 30. Nor can any just exception be taken against those words in the Collect , Through all Changes and Chances of this mortall life : Provided alwayes , that in our formes of speech we dreame not of any Heathen Chance . It is observed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used in all the Workes of Homer ; but sure S. Austine in the first of his Retract . complaineth , that he had too often used the word Fortuna ; and therefore in the Pagans sense thereof , we ought to abstaine from it . Observation . Now whereas Ruth by chance lighteth on Boaz his field , we may observe ; Admirable is the providence of God , in the ordering of contingent events , to his glory and his Childrens good . The Scripture swarmeth with Presidents in this behalfe , which at this time I surcease to recite , and conclude with the Psalmist ; O Lord , how wonderfull are thy workes ! in wisdome hast thou made them all , the Earth is full of thy Riches . To which I may adde ; Oh that men would therefore prayse the Name of the Lord , and shew forth the wonderfull workes that he doth for the children of men ! And behold Boaz came unto his Reapers . He had a man over them , yet himselfe came to over-see them . Observation . Where note ; it is the part of a thriving Husband , not to trust the car● of his affairs to his servants , but to over-see them himselfe . The Masters eye maketh a fat Horse : and one asking , what was the b●st compost to Manure Land , it was answered the dust of the Masters feet ; meaning his presence to behold his own business . Hushai would not councell Absolon to let Achitophel goe with his Armie , but advised him ; Thou shalt goe to battel in thine own person . However he herein had a secret intent , yet thus farre the proportion holds : Things thrive best , not when they are committed to Surrogates , Deputies , Delegates , and Substitutes : but when men themselves over-see them . Let Masters therefore of Families , carefully attend on their own businesse ; and let the Daughters of S●rah , whom the meeknesse of their Sex hath priviledged from following without doors affairs , imitate the wise woman , Proverbs 37. 15. 27. She rises whiles as yet it is night , and giveth her meat to her Houshold , and their portions to her Maids : She looks well to all the wayes of her Houshold , and eateth not the bread of idlenesse . And such servants which have carelesse Masters , let them look better to their Masters estate , then their Masters do to their own : let them be neither idle nor unfaithfull in their place , knowing , that though their earthly Master be negligent to eye them , yet they have a Master in heaven who both beholds and will punish , or reward them according to their deserts . And as for the Sons of the Prophets , let them feed the Flock over which they are placed , and not thinke to shuffle and shift off their care to their Cura●es and Readers in their own unnecessary absence ; and yet how many ar● there , that Preach as seldome as Apollo laughs , once in the yeare : Indeed Eliah fasted forty dayes and forty nights in the strength of one meale ; but surely these think that their people can hold out fas●ing a twelve-moneth . Well , let them practise Boaz example , as they have Curates , so had he one to care for his affairs , and yet behold in person , he comes forth unto his Reapers . And said unto them , The Lord be with you . Observe , Curteous and loving salutations beseeme Christians : indeed our Saviour Mat. 10. forbade his Disciples to salute any in the way , but his meaning was , that they should not lag or delay , whereby to be hindred from the service wherein they were imployed ; and S. Iohn in his second Epistle , saith , That to some we must not say God speed , lest we be made partakers of their evill deeds ; but that is meant of notorious sinners , which have discovered their impious intents . It is commonly said , that the Small Pox is not infectious untill it be broken out , so that before the time one may safely converse , eat , drinke , lie with them ; but after the Pox is broken out , it is very dangerous : So we may safely salute , and exchange discourse with the most wicked sinners , whiles yet they smoother and conceale their bad designes ; but when once they declare and expresse them , then it is dangerous to have any further familiarity with them ; for such Marsions , the first born of the Devill , and the eldest Sonne of Satan , are salutations good enough . Vse . Those are justly to be reproved , which lately have changed all hea●y expressions of love into verball Complements , which Elymologie is not to be deduced a completione mentis , but a completè mentiri . And yet I cannot say , that these men lie in their throat , for I perswade my selfe , their words never came so neare their heart , but meerly they lie in their mouths , where all their promises Both birth and burial in a breath they have ; That mouth which is their womb , it is their grave . Yea , those words which S. Paul to the Corinthians , thought to be the most affectionate expression of love , is now made the word of course , commonly bandied betwixt superficial friends at the first encounter , YOUR SERVANT ; worse then these are the ambitious Saluters , like Absolon , 2 Sam. 15. 4. who at the same time , by taking his Fathers Subjects by their hands , stole away their hearts ; and the lower his bodie did couch , the higher his mind did aspire . Worst of all is the treacherous salutation of Iudas and Ioab , who at one instant pretend lip-love , and intend heart hatred ; who both kisse and kill , embrace another with their hands , and imbrew their hands in his blood whom they embrace . And they answered him , The Lord blesse thee . When one offers us a curt●●ie , especially being our superiour , it is fitting we should requi●e him . It is a noble conquest for to be overcome with wrongs ; but it is a signe of a degenerous nature , to be out-vied with courtesies ; and therefor● if one begin a kindnesse to us , let us ( if it lie in our power ) pledge him in the sam● nature . Vers. 5 , 6 , 7. And Boaz said unto the serv●nt which was appointed over the Reapers , Whose is this Maid ? And the servant which was appointed over the Reapers , answered and said ; This is the Moabitish Maid , which came with Naomi from the Countrey of Moab , Which came and said , Let me gather I pray among the sheaves after the Reapers ; and so she came and stayed here from morning untill now ; onely she tarried a little in the house . And Boaz said unto the servant which was appointed over the Reapers ▪ HEre we learne , that it is a part of good Husbandry in a numerous Family , to have one servant as Steward , to over-see the rest . Thus Abraham had his Eliezer of D●mascus , Potiphar his Ioseph , Ioseph his man which put the Cup into Benjamin's Sack ; Ahab his Obadiah , Hezekiah his Eli●kim , the sonne of Hilkiah . Observation . Let Masters therefore , in chusing these Stewards to be set above the rest , take such as are qualified like Iethro's description of inferiour Judges , Exod. 18. men of courage , fearing God , dealing truly , hating covetousnesse . And how-ever they priviledge them to be above the rest of their servants , yet let them make them to know their dutie and their distance to their Masters , lest that come to passe which Solomon fore-telleth , Prov. 29. He that bringeth up his servant delicately in his youth , will make him like his sonne at the last . Let Stewards not be like that unjust one in the Gospel , who made his Masters Debt●rs write down fiftie measures of Wheat , and fourescore measures of Oyle , when both severally should have been an hundred ; but let them carefully discharge their Conscience , in that Office wherein they are placed : whilest inferiour servants , that are under their command , must neither grieve nor grudge to obey them , nor envie at their honour : But let this comfort those underlings , that if they be wronged by these Stewards , their Appeale lyes open from them to their Master , who if good , will no doubt redresse their gri●vances . Now if Stewards be necessarie in ordering of Families , surely men in autho●itie are more necessarie , in governing the Church , and managing the Common-wealth . If a little Cock-Boat cannot be brought up a Tributarie Rivulet , without one to guide it ; how shall a Car●van , a Gallioun , or Argosie , sayling in the vast Ocean , be brought into a Harbor , without a Pilot to conduct it ? Let us therefore with all willingnesse and humilitie submit our selves to our Superiours , that so under them we may live a peaceable life , in all godlinesse and honestie . Whose is this Maid ? Boaz would know what those persons were that gleaned upon his Land ; and good reason : for we ought not to pros●tute our liberalitie to all , though unknowne ; but first we must examine who , and whence they be ; otherwise , that which is given to worthlesse persons , is not given , but throwne away . I speake not this to blunt the Charitie of any , who have often bestowed their benevolence upon Beggars unknowne and unseene before ; but if easily and with conveniencie ( as Boaz could ) they may attaine to know the qualities and conditions of such persons , before they dispose their liberalitie unto them . And the servant which was appointed . He herein performed the part of a carefull servant , namely , fully to informe his Master . Servants ought so to instruct themselves , as thereby to be able to give an account to their Lords , when they shall be called thereunto , and give them plenarie satisfaction and contentment in any thing belonging to their Office , wherein they shall be questioned . Now , whereas he doth not derogate or detract from Ruth , though a stranger , but sets her forth with her due commendation ; we gather , Servants when asked , ought to give the pure character of poore people to their Masters , and no way to wrong or traduce them . Which came and said , Let me gather I pray . See here Ruths honestie ; she would not presume to gleane before she had leave . Cleane contrarie is the practice of poore people now-adayes , which oft times take away things not onely without the knowledge , but even against the will of the owners . The Boy of the Priest , I Sam. 2. 16. when the Sacrifice was in offering , used to come with a flesh-hooke of three teeth , and used to cast it into the fat of the Sacrifice , making that his Fee , which so he fetcht out ; if any gain-say'd him , he answered , Thou shalt give it me now ; or if thou wilt not , I will take it by force . Thus poore people now-adayes , they cast their hooke , their violent hands ( gleaning the leane will not content them ) into the fat , the best and principall of rich mens Estates , and breaking all Lawes of God and the King , they by maine force draw it unto themselves . Not so Ruth ; she would not gleane without leave . And stayed here from morning untill now . See here her constancie in Industrie : Many are very diligent at the first setting forth , for a fit and a gird , for a snatch and away ; but nothing violent , is long permanent : They are soone tyred , quickly wearie , and then turne from labour to lazinesse . But Ruth continued in her labour from the morning till now ; till Night , till the end of the Harvest . O that we would imitate the constancie of Ruth , in the working out of our salvation with feare and trembling ! Not onely to be industrious in the Morning , when we first enter into Christianitie , but to hold out and to persevere even to the end of our lives . Onely she ●arried a little in the house . No doubt some indispensable businesse detained her there ; and probable it is , that a principall one was , to say her Mattins , to doe her Devotions , commend her selfe with fervent prayer unto the Lord , to blesse her and her endeavours the day following . A whet is no let , saith the Proverb ; Mowers lose not any time , which they spend in whetting or grinding of their Sythes : our prayer to God in the Morning , before we enter on any businesse , doth not hinder us in our dayes worke , but rather whets it , sharpens it , sets an edge on our dull soules , and makes our mindes to undertake our labours with the greater alacritie . And here may I take just occasion to speake concerning Gleaning . Consider first the antiquitie thereof , as being commanded by God , Levit. 19. 9. and 23. 22. Secondly , consider the equitie thereof ; it doth the Rich no whit of harme , it doth the Poore a great deale of good . One may say of it as Lot of Zoar ; Is it not a little one , and my soule shall live ? Is it not a pettie , a small , exile courtesie , and the hearts of poore people shall be comforted thereby ? Reliquiae Danaum , atque immitis Achillis ; the Remnant which hath escaped the edge of the Sythes , and avoided the hands of the Reapers . Had our Reapers the Eyes of Eagles , and the Clawes of Harpeyes , they could not see and I snatch each scattered Eare which may well be allowed for the Reliefe of the Poore . When our Saviour said to the woman of Syrophaenicia , It is not good to take the Childrens Bread , and cast it to the Dogs : She answered , Ye● , Lord , but the Dogs eat of the Childrens Crummes that 〈◊〉 from their Table . So , if any Misers 〈◊〉 , It is not meet that my Bread should 〈…〉 unto poore people , to gleane Corne upon my Lands ; yea , but let them know , that poore people ( which are no Dogs , but setting a little thick Clay aside , as good as themselves ) may eat the falling Crummes , the scattered Eares , which they gather on the ground . Vse . It may confute the Covetousnesse of many , which repine that the Poore should have any benefit by them ; and are so farre from suffering the Poore to gleane , that even they themselves gleane from the Poore , and speake much like to churlish Nabal , 1 Sam. 25. 11. Shall I take my Wheat , my Rye , and my Barley , which I have prepared for my Family , and give it to the Poore , which I know not whence they be ? Yea , some have so hard hearts , that they would leave their Graine to be destroyed by Beasts and Vermine , rather then that the Poore should receive any benefit thereby . Cruell people , which preferre their Hogs before Christs Sheep , Mice before Men , Crow●s before Christians . But withall , Poore people must learne this Lesson , to know the meaning of these two Pronoun●s , Mine and Thine ; what belongs to their rich Masters , and what pertaines to themselves . The Sheep which had little spots , those were Iacobs Fee ; so the little spots , the loose straggling and scattered Eares , those are the Poores : but as for the great ones , the handfulls , the arme-fulls , the Sheaves , the Shocks , the Cocks , these are none of theirs , but the ●ich Owners ; and therefore let the Poore take heed how they put forth thei● hand● to their n●igh●ours goods . Motive . One forcible Motive to perswade the Rich to suffer the Poore to gleane , may be this : Even the greatest , in respect of God , is but a gleaner . God , he is the Master of the Harvest ; all Gifts and Graces they are his , in an infinite measure ; and every godly man , more or lesse , gleanes from him . Abraha● gleaned a great gleane of Faith ; Moses , of Meeknesse ; Iosh●ah , of Valour ; Samson , of Strength ; Solomon , of Wealth and Wisdome ; S. Paul of Knowledge , and the like . Now , if we would be glad at our hearts , that the Lord would give us free leave and libertie , ●or to gleane Graces out of his Harvest , let us not grudge and repine , that poore people gleane a little gaine from our plentie . To conclude , when God hath multiplyed our five Loaves , that is , when of our little Seed he hath given us a great deale of increase , let poore people , like Ruth in the Text , be the twelve Baskets which may take up the fragments of gleanings which are left . Vers. 8 , 9 , 10. Then said Boaz unto Ru●h , Hearest thou , my Daughter , goe to no ●ther field ●o gather ; neither goe from hence , but abide here by my Maidens . Let thy eyes be on the field which they doe reape , and goe after the Maidens . Have I not charged the servants , that they touch thee not ? Moreover , when thou art thirstie , go unto the vessels , & drink of that which the servants have drawn . Then she fell on her face , and bowed her selfe to the ground , and said unto him ; Why have I found favour in thy eyes , that thou shouldst know me , since I am a stranger ? MOthers and Nurses are very carefull , tenderly to handle Infants , when they are but newly borne . So Ruth ; Christ was newly formed in her , a young Convert , a fresh Proselyte : and therefore Boaz useth her with all kindnesse , both in workes and words ; Hearest thou , my Daughter ? Observation . Aged persons may terme younger people their Sonnes and Daughters , 1 Sam. 3. 6. And if they were persons in Authoritie , though they were well-nigh equall in age , they used the same expression . Thus Ioseph to his Brother Benjamin , Gen. 43. 29. God be mercifull to thee , my Sonne . Let young people therefore reverently observe their dutie and distance to their Seniors in Age , and Superiours in Authoritie : Yet I am afraid , men keepe not the method of Iacobs Children , the eldest sitting downe according to his Age , and the youngest according to his Youth ; but fulfill the Complaint of the Prophet , The young presume against the aged , and the base against the honourable . Let aged persons strive to deserve their respect , by demeaning themselves gravely , and striving to adde gracious hearts to gray haires : otherwise , if they discover any lightnesse , loosenesse , wantonnesse in their carriage , young men will hereupon take occasion , not onely to slight and neglect , but also to contemne and despise their paternall distance , and Father-like authoritie . Now as for young Ministers , they have not this advantage , to speake unto young people in the phrase of Boaz , Hearest thou , my Daughter ? but must practise S. Pauls Precept , 1 Tim. 5. 1. Rebuke not an Elder , but exhort him as a Father , and the younger men as Brethren ; the elder women as Mothers , the younger as Sisters , in all purenesse . But abide here by my Maidens . Observation . Hence we g●ther , 't is most decent for women to associate & accompanie themselves with those of their owne Sexe : Miriam , Exod. 15. 20. with a feminine Quire , with Timbrels and D●nces , answered the men ; and the Disciples wondred , Iohn 4. 27 th●t Ch●ist t●lk●d with a woman : sh●wing hereby , th●t it w●s not his ordinarie course to converse alone with one of another Sexe : For herein the Apostles Precept deserves to take place , namely , to avoid from all appearance of evill . Have I not commanded the servants , that they should not touch thee ? Boaz had just cause to feare lest some of his servants might wrong her ; to prevent which , he gave them strict charge to the contrarie . Observation . Here we see , that servile natures are most prone and proclive to wrong poore strangers . Indeed , generous spirits disdaine to make those the subjects of their crueltie , which rather should be the objects of their pittie : but it complyes with a servile disposition , to tyrannize and domineere over such poore people as cannot resist them . Like pettie Brookes pent within a narrow Channell , on every dash of Raine they are readie to overflow , and wax angry at the apprehension of the smallest distast . The Locusts , Revel . 9. 10. had tails like Scorpions , and stings in their tails , which by some is expounded , that of those people which are meant by the Scorpions , the poorest were the proudest ; the meanest , the most mischiveous ; the basest , the bloodiest . And surely he that readeth the story of our English Martyrs , shall find , that one Alexander a Iaylor , and one drunken Warwick , an Executioner , were most basely and barbarously cruell to Gods poor Saints . Secondly , From these words observe ; That it is the part of a good Master not onely to doe no harm himselfe , but also to take order that his Servants doe none , Gen. 12 20. & 26. 11. When Elisha would take nothing of Naaman , 2 Kings 5. 20. Gehazi said ; As the Lord liveth , I will run after him and take something of him . Thus may base Servants ( if not prevented with a command to the contrary ) wrong their most right and upright Masters , by taking Gifts and Bribes privately . The water ( though it ariseth out o● a most pure Fountain ) which runneth through Mine●alls of Lead , Copper , Brimstone , or the like , hath with it a strange taste and rellish in the mouth . So Justice , which should runne downe like a streame , though it ariseth out of a pure Fountaine , out of the breast of a sincere and incorrupted Judge ; yet if formerly it hath passed through the Mines of Gold and Silver , I meane , through bad Se●vants , who have taken Bribes to prepossesse the Judge their Master with the prejudice of false informations , Justice hereby may be strangely perverted and corrupted . Many Masters themselves have been honest and upright , yet much wrong hath been done under them by their wicked Servants . It is said of Queene Mary , that for her own part , She did not so much as bark ; but she h●d them under her , which did more then bi●e ; such were Gardner , Bonner , Story , Woodrooffe , Tyrrell : Now she should have tyed up these Bandogs , and chained and fettered up these Blood-hounds from doing any mischiefe . Camden in his Elizabetha , in the yeare 1595. writeth thus of the then Lord Chancellor of England ; Ob sordes & corruptelas famulorum in beneficiis Ecclesiasticis nundinandis ipse vir integer ab Ecclesiasticis haud bene audivit . He ought to have imitated the example of Boaz , not onely to have done no harme himselfe , but also to have enjoyned the same to his servants : Have I not commanded my servants , that they should not touch thee ? Thirdly , in these words Boaz doth intimate , That if he gave a charge to the contrarie , none of his servants durst presume once to molest her . Observation . Where we see , Masters commands ought to sound Lawes in the eares of their servants , if they be lawfull . Indeed , if Absolon ( 2 Sam. 13. 28. ) saith to his servants , Kill Amnon , fear not , for have I not commanded you ? This command did not oblige , because the thing enjoyned was altogether ungodly . Otherwise , men must imitate the obedience of the Centurions servants ; who said to the one . Goe , and he goeth ; and to another , Come , and he commeth ; and to his servant , D●e this , and he doth it . Coroll . Now , if we ought to be thus dutifull to our Earthly Masters ; surely , if the Lord of Heaven enjoyneth us any thing , we ought to doe it without any doubt , or delay . Were there no Hell to punish , no Heaven to reward , no Promises pronounced to the godly , no Threatnings denounced to the wicked ; yet this is a sufficient reason to make us doe a thing , because God hath enjoyned it ; this a convincing argument to make us refraine fr●m it , because he hath forbidden it . Then she fell on her face , and bowed . Qu●stion . Was not this too much honour to give to any mortall Creature ? And doth it not come within the compasse of the breach of the second Commandement , Thou shalt not bow downe and worship them ? Especially seeing godly Mordecai refused to bend his knee to H●m●n . Answer . Civill honour may and must be given to all in Authoriti● , according to the usuall gestures of the Countrey : Now such bowing was the custome of the Easterne people , Gen. 33. 3. As for Mordecai's instance , it makes not against this ; he being therein either immediately warranted by God , or else he refused to bow to Haman as being an Amalakite , betwixt which c●●sed Brood and the Israelites , the Lord commanded an eternall enmitie . Coroll . Now , if Ruth demeaned her selfe with such reverent gesture to Boaz , how reverent ought our gesture to be , when we approach into the presence of God. Indeed , God is a Spirit , and he will be worshipped in Spirit and Truth ; yet so , that he will have the outward decent posture of the bodie to accompanie the inward sinceritie of the ●ou●e . And said , Why have I found favour . As if she had said : When I reflect my eyes upon my selfe , I cannot reade in my selfe the smallest worth , to deserve so great a favour from thy hands ; and therefore I must acknowledge my selfe exceedingly beholden to you . But principally I lift up my eyes to the providence of the Lord of Heaven ; mens hearts are in his hand as the Rivers of Water ; he turneth them whither he pleaseth : He it is that hath mollified thy heart , to shew this undeserved kindnesse unto me . Here we see Ruths humilitie . Many now-adayes would have made a contrarie construction of Boaz his Charitie , and reasoned thus : Surely he seeth in me some extraordinarie worth , whereof as yet I have not taken notice in my selfe ; and therefore hereafter I will maintaine a better opinion of my owne deserts . But Ruth confesseth her owne unworthinesse : And from her example , let us learne to be humbly and heartily thankfull to those which bestow any courtesie or kindnesse upon us . Since I am a stranger . She amplifies his favour , from the indignitie of her owne person , being a stranger . Coroll . Oh then , if Ruth interpreted it such a kindnesse , that Boaz tooke notice of her , being a stranger ; how great is the love of God to us , who loved us in Christ when we were strangers and aliens from the Commonwealth of Israel ? As the never-failing foundation of the Earth is firmely fastned for ever fleeting , yet setled on no other substance then its owne ballasted weight ; so Gods love was founded on neither cause nor condition in the Creature , but issued onely out of his owne free favour . So that in this respect , we may all say unto God what Ruth doth unto Boaz in the Text ; Why have we ●ound fav●ur in thine e●es , that thou should●st take know●edge of us , seeing we were but strangers ? Vers. 11 , 12. And Boaz answered and said unto her , It hath fully been shewed me , all that thou hast done unto thy Mother in law since the death of thine Husband ; and how thou hast left thy Father and thy Mother , and the Land of thy Nativitie , and art come unto a people which thou knewest not heretofore . The Lord recompence thy worke , and a full reward be given thee of the Lord God of Israel , under whose wings thou art come to trust . It hath been fully shewed me all . MOre then probable it is , that Boaz had received his intelligence immediately from N●omi . Observation . How-ever , here we may see , the vertues of worthy persons will never want Trumpets to sound them to the world . The Iewes were the Centurions Trumpet to our Saviour , Luke 7. 5. And the Widowes Dorcas her Trumpet to S. Peter , Acts 9. 39. Let this encourage men in their vertuous proceedings , knowing that their worthy deeds shall not be buried in obscuritie , but shall finde tongues in their lively colours to expresse them . Absolon having no Children , and desirous to perpetuate his Name , erected a Pillar in the Kings Dale ; and the same is called Absolon's Pillar unto this day . But the most compendious way for men to consecrate their Memories to Eternitie , is to erect a Pillar of vertuous Deeds ; which shall ever remaine , even when the most lasting Monuments in the World shall be consumed , as not able to satisfie the Boulimee of all-consuming Time. And to put the worst , grant the envious men with a Cloud of Calumnies should eclipse the beames of vertuous Memories from shining in the World , yet this may be their comfort , that God that sees in secret , will reward them openly . Moreover , it is the dutie of such who have received Courtesies from others , to professe and expresse the same as occasion shall serve ; that so their Benefactors may publikely receive their deserved commendation . Thus surely Naomi had done by Ruth ; from whose mouth no doubt , though not immediately , her vertues were sounded in the eares of Boaz. It hath been fully shewed me all . Here now followeth a Summarie , reckoning up of the worthy Deeds of Ruth ; which , because they have been fully discoursed of in the former Chapter , it would be needlesse againe to insist upon them : Proceed we therefore to Boaz his Prayer . The Lord recompence thee . As if he had said : Indeed , Ruth , that courte●ie which I afforded thee , to gleane upon my Land without any disturbance , comes farre short both of thy deserts , and my desires . All that I wish is this , That what I am unable to requite , the Lord himselfe would recompence : May he give thee a full reward of Graces internall , externall , eternall ; here , hereafter ; on Earth , in Heaven ; while thou livest , when thou diest , in Grace , in Glory , a full reward . Where first we may learne , that when we are unable to requite peoples des●●ts of our selves , we must make up o●r w●●t of workes with good Wishes to God 〈◊〉 them . Indeed , we must not doe like those in the second of S. Iames , verse 16. who onely said to the Poore , Depart in peace , warme your sel●es , and fill your bellies , and yet bestowed nothing upon them : We must not both begin and conclude with good Wishes , and doe nothing else ; but we must observe Boaz his method : first , to begin to doe good to those that being vertuous , are in distresse ; and then , where we fall short in requiting them , to make the rest up , with heartie Wishes to God for them . Observation . But the maine Observation is this ; There is a recompence of a full reward upon the good workes of his servants , Gen. 15. 1. Moreover , by them is thy servant taught ; and in keeping them , there is great reward , Psal. 19. 11. Verily ▪ there is a Reward for the Righteous ; doubtlesse , there is a God that judgeth the Earth ; Godlinesse hath the promises of this Life , and of the Life to come . Vse 1. It may serve to consute such false Spies as rayse wrong Reports of the Land of Can●an , of the Christian Prof●ssion , saying with the wicked , Mal. 3. 14. It is in vaine to serve God ; and what profit is it that we have kept his Commandements , and that we have walked mournfully before the Lord of Ho●sts ? Slanderous Tongues ! which one day shall be justly fined in the Starre-Chamber of Heaven , Ob scandala magnatum , for ●landering of Gods noble servants , and their Profession , for indeed , the Christian Life is most comfortable ; for we may both take a liberall Portion , and have a sanctified use of Gods Creatures : besides , within we have peace of Conscience , and joy in the Holy-Ghost in some measure ; one Dramme whereof is able to sugar the most wormewood affliction . Vse 2. When we begin to feele our selves to lagge in Christianitie , let us spurre on our affections with the meditation of that full reward which we shall in due time receive ; with our Saviour , let us looke to the Ioyes which are set before us ; and with Moses , let us have an eye to the recompence of Reward : Yet so , that though we look at this Reward , yet also we must look through it , and beyond it . This medita●ion of the Reward , is a good place for our soules to bait at , but a bad place for our soules to lodge in : we must mount our mindes higher , namely , to aime at the glory of God ; at which all our actions must be directed , though there were no Reward propounded unto them . Yet since it is Gods goodnesse , to propound unto us a Reward , over and besides his owne Glory ; this ought so much the more to incite us to diligence in our Christian calling : For if Othniel , Iudges 1. behaved himselfe so valiantly against the enemies of Israel , in hope to obtaine Achsah , Calebs Daughter , to Wife ; how valiantly ought we to demeane our selves against our spirituall enemies , knowing that we shall one day be married unto our Saviour in eternall happinesse ? And this is a full Reward . Objection . But some may say , These termes of Recompence and Reward may seeme to favour the Popish Tenent , That our good workes merit at Gods hand . Answer . Reward and Recompence unto our good workes are not due unto us for any worth of our owne , but meerely from Gods free favour and gracious promise . For , to make a thing truly meritorious of a Reward , it is required , first , that the thing meriting be our owne , and not anothers ; now our best workes are none of ours , but Gods Spirit in us : secondly , it is requisite that we be not bound of dutie to doe it ; now we are bound to doe all the good deeds which we doe , and still remaine but unprofitable servants : thirdly , there must be a proportion betweene the thing meriting , and the Reward merited ; now there is no proportion betweene our stained and imperfect workes , ( for such are our best ) and that infinite weight of glory where with God will reward us . It remaines therefore , that no Reward is given us for our owne inherent worth , but meerely for Gods free favour , who crownes his owne workes in us . Vnder whose wings thou art come to trust . A Metaphor ; it is borrowed from an Hen , which with her clocking summons together her stragling Chickens , and then out-stretcheth the fanne of her wings to cover them . Familiarly it is used in Scripture , and amongst other places , by our Saviour , Math. 23. How oft would I have gathered thee together , as an Hen gathereth her Chickens under her wings , and ye would not ? And just it was with God , because the foolish Chickens of the Iewes would not come to Christ , the Hen , calling them , to suffer them to be devoured by the Eagle , the Imperiall Armie of the Romans . Observation . Gods love and care over his Children , is as great as an Hen's over her Chickens . Now the Hen's wings doe the Chickens a double good . First , they keepe them from the Kite ; so Gods providence protecteth his servants from that Kite , the Devill : For as the Kite useth to fetch many Circuits , and Circles , and long hovers and flutters round about , and at length spying her advantage , pops downe on the poore Chicken for a prey ; so the Devill , who as it is Iob 1. 7. compasseth the Earth to and fro , and walketh through it , and at length spying an opportunitie , pitcheth and setleth himselfe upon some poore Soule , to devoure it , if the wings of Gods providence ( as the Citie of Refuge ) doe not rescue him from his clutches . Secondly , the Hen with her Chickens broodes her Chickens , and makes them thereby to thrive and grow . In Summer her wings are a Canopie , to keepe her Chickens from the heat of the scorching Sunne ; and in Winter they are a Mantle , to defend them from the injurie of the pinching cold : So Gods providence and protection makes his Children to sprout , thrive , and prosper under it : in Prosperitie , Gods providence keepeth them from the heat of Pride ; in Adversitie , it preserveth them from being benummed with frozen Despaire . Vse . Let us all then strive to runne , to hide our selves under the wings of the God of Heaven . Hearke how the Hen clocks in the Psalmes , Call upon me in the time of trouble , and I will heare thee , and thou shalt prayse me : How she clocks in the Canticles , Returne O Shulamite , returne , returne , that we may behold thee : How she clocketh , Math. 7. 7. Aske and ye shall have , seeke and ye shall finde , knock and it shall be opened unto you : How she clocks , Math. 11. Come unto me all ye that are wearie and heavie laden , and I will ease you . Let not us now be like fullen Chickens , which sit moaping under a rotten Hedge , or proating under an old Wood-pile , when the Hen calleth them . Let not us trust to the broken Wall of our owne Strength , or think to lurke under the tottering Hedge of our owne Wealth , or winde-shaken Reeds of our unconstant Friends ; but flye to God , that he may stretch his wings over us , as the Cherubi●s did over the Mercie-Seat . And as alwayes in Day-time , so especially at Night , when we goe to Bed , ( for Chickens when going to Roost , alwayes run to the Hen ) let us commend our selves with prayer to his Providence , that he would be pleased to preserve us from the dangers of the Night ensuing ; trusting with Ruth in the Text , under the wings of the Lord God of Israel . Vers. 13 , 14. Then she said , Let me finde favour in the sight of my Lord ; for thou hast comforted me , and spoken comfortably unto thy Maid , though I be not like to one of thy Maids . And Boaz said unto her , At the meale time come thou hither , and eate of the Bread , and dip thy morsell in the vineger . And she sate beside the Reapers , and he reached her parched Corne ; and she did eate , and was sufficed , and left thereof . BOaz had formerly called Ruth Daughter ; now Ruth stileth him , Lord. When great ones carry themselves familiarly to meaner persons , meaner persons must demeane themselves respectively to great ones . Indeed , with base and sordid natures familiaritie breeds contempt ; but ingenuous natures will more awfully observe their distance towards their Superiours , of whom they are most courteously intreated . And if great Personages should cast up their accompts , they should find● themselves not losers , but gainers of honour , by their kinde usage of their Inferiours . Those Starres seeme to us the greatest , and shine the brightest , which are set the lowest . Great men , which sometimes stoop , and stoop low in their humble carriage to others , commonly get the greatest lustre of credit and esteeme in the hearts of those that be vertuous . And spoken comfortably unto thy Maid . In Hebrew , hast spoken unto the heart . A comfortable speech , is a word spoken to the heart . Meditation . Oh that Ministers had this facultie of Boaz his speech ; not to tickle the cares , teach the heads , or please the braines of the people , but that their Sermons might s●●ke and sink to the root of their hearts . But though this may be endeavoured by them , it cannot be performed of them , without Gods speciall assistance . We may leave our words at the outward porch of mens eares , but his Spirit must conduct and lodge them in the Closet of their hearts . Though I be not like to one of thy Maids . Meaning , because she was a Moabitesse , a Stranger and Alien , they Natives of the Common-wealth of Israel ; in this respect , she was farre their inferiour . Observation . The godly ever conceive very humbly and meanly of themselves ; Moses , Exod. 4. 10. Gedeon , Judg. 6. 15. Abigail , 1 Sam. 25. 41. Esay 6. 5. Jerem. 1. 6. Iohn Baptist , Math. 3. 11. 1 Tim. 1. 15. And the reason hereof is , because they are most privie to and sensible of their owne infirmities ; their Corruptions , which cleave unto them , are ever before their eyes . These black feet abate their thoughts , when puffed up with Pride for their painted Traine of other Graces . On the other side , the wicked set ever the greatest price on their owne worth ; they behold their owne supposed Vertues through magnifying Glasses , and think with Haman , that none deserves better to be honoured by the King , but themselves . Vse . Let us endeavour to obtaine humilitie with Ruth ; a vertue of most worth , and yet which costeth least to keepe : Yet notwithstanding , it is both lawfull and needfull for us to know our owne worth , and to take an exact survey of those Graces which God hath bestowed upon us . First , that we may know thereby the better to proportion our thanks to God : Secondly , that we may know how much good the Church and Common-wealth expecteth to be performed by us . And lastly , that if any should basely insult and domineer over us , we may in humilitie stand upon the lawfull justification of our selves , and our owne sufficiencie , as S. Paul did against the false Apostles at Corinth ; alwayes provided , that we give God the glory , and professe our selves to be but unprofitable servants . And Boaz said unto her , At the meale time come thou hither , and eate of the Bread. Two things herein are commendable in Boaz , and to be imitated by Masters of Families . First , That he had provided wholesome and competent foode for his owne servants ; so ought all house-holders to doe . And herein let them propound God for their President , for he maintaineth the greatest Family ; all creatures are his servants , and he giveth them meat in due season , he openeth his hand , and filleth with his blessing every living thing . Secondly , As Boaz provided Meat for his servants , so he allowed them certaine set convenient Times wherein they might quietly eate their Meat . But as the people of the Iewes pressed so fast upon our Saviour , ( Mark. 3. 20. ) that he had not so much leisure as to eate Bread , and take necessarie sustenance : so , such is the gripple nature of many covetous Masters , that they will so taske and tye their servants to their worke , as not to afford them seasonable Respite to feede themselves . And dip thy morsell in the vineger . Observation . The Fare of Gods servants in ancient time , though wholesome , was very homely : Here they had onely Bread and Vineger , and parched Corne. For a thousand five hundred and sixtie yeares the World fed upon Herbes , & the Scripture maketh mention since of meane and sparing Fare of many godly men . It may therefore confute the Gluttonie and Epi●urisme of our Age , consisting both in the superfluous number of Dishes , and in the unlawfull nature of them . We rifle the Ayre for daintie Fowle , we ransack the Sea for delicious Fish , we rob the Earth for delicate Flesh , to suspend the doubtfull Appetite betwixt varietie of Dainties . As for the nature of them , many are meere needlesse Whetstones of Hunger , which in stead of satisfying doe encrease it . And as in the Spanish Inquisition such is their exquisite Crueltie , that having brought one to the doore of Death by their Tortures , they then revive him by Cordials ; and then againe re-killing him with their Torments , fetch him againe with comfortable things ; thus often re-iterating their Crueltie : So , men having killed their Appetite with good Cheare , seeke with Dishes made for the nonce to enliven it againe , to the sup●rfluous wasting of Gods good creatures , and much endammaging the health of their owne bodies . But leaving them , let us be content with that competent Foode which God hath allotted us , knowing , that better is a Dinner of Herbes with peace , then a stalled Oxe with strife ; and God , if it p●easeth him , can so blesse Daniels Pulse unto us , that by meane Fare we shall be made more strong and healthfull , then those who surfet on excesse of Dainties . And she did eate and was sufficed . It is a great blessing of God , when he gives such strength and vertue to his creatures , as to sati●●●● our hunger ; and the contrarie , is a great punishment : For as , ( 1 Kings 1. 1. ) when they heaped abundance of Clothes on aged King David , yet his decayed body felt no warmth at all ; so God so curseth the Meat to some , that though they cramme downe never so much into their bellies , yet still their hunger● encreaseth with their Meat , and they finde , that Nature is not truly contented and satisfied therewith . And left thereof . Hence we learne , the over-plus which remaineth after we have ●ed our selves , must neither be scornfully cast away , nor carelesly left alone , but it must be thriftily kept : Imitating herein the example of ou● Saviour ; who , though he could make five Loaves swell to sufficient foode for five thousand men , yet gave he command , that the fragments should be carefully basketted up . Vers. 15 , 16 , 17. And when she arose to gleane , Boaz commanded his servants , saying , Let her gather among the sheaves , and doe not rebuke her ; Also let fall some of the sheaves for her , and let it lie , that she may gather it up , and rebuke her not . So she gleaned in the field untill Evening , and she threshed that she had gathered , and it was about an Ephah of Barley . BEfore I enter into these words , behold an Objection stands at the doore of them , which must first be removed . Objection . One may say to Ruth , as our Saviour to the young man in the Gospel , One thing is wanting . Here is no mention of any Grace she said to God either before or after Meat . Answer . Charitie will not suffer me to condemne Ruth of forgetfulnesse herein : She who formerly had been so thankfull to Boaz , the Conduit-Pipe , how can she be thought to be ungratefull to God , the Fountaine of all favours ? Rather I think it is omitted of the holy Spirit to be written downe ; who , had he registred each particular action of Gods Saints , ( as it is Iohn 21. 25. ) the world would not have been able to containe the Books which should be written . Let none therefore take occasion to omit this dutie , because here not specified ; rather let them be exhorted to performe it , because in other places it is both commanded by Precept , and commended by Practice , Deut. 8. 10. 1 Cor. 10. 31. Yea , in the 27. of the Acts , the Mariners and Souldiers , ( people ordinarily not very Religious ) though they had fasted fourteene dayes together , yet none of them were so unmannerly , or rather so prophane , as to snatch any Meat , before S. Paul had given Thanks . Let us not therefore be like Esau , who in stead of giving a Blessing to God for his Pottage , sold his Blessing to his Brother for his Pottage : but though our haste or hunger be never so great , let us dispense with so much time , as therein to crave a Blessing from God , wherein his creatures are sanctified ; as no doubt Ruth did , though not recorded . And when she arose to gleane . The end of feeding , is to fall to our Calling . Let us not therefore with Israel , sit downe to eate and to drinke , and so rise up againe to play ; but let us eate to live , not live to eate . 'T is not matter , we need not make the Clay-Cottage of our Body much larger then it is , by immodera●e feasting ; it is enough , if we maintaine it so with competent food , that God our Landlord may not have just cause to sue us for want of Reparations . Boaz commanded his servants , saying , Let her gather among the sheaves , and doe not rebuke her . Observation . It is lawfull for us , according to our pleasure , to extend our favours more to one then to another . Ruth alone , not all the gleaners , was priviledged to gather among the sheaves uncontrouled . Give leave to Iacob to bequeath a double Portion to Ioseph , his best beloved sonne ; for Ioseph to make the Messe of Benjamin five times greater then any other of his Brethren ; for Elkanah to leave a worthier Portion to Hannah then to Peninnah : the reason is , because there can be no wrong done in those things which are free favours . I am not lesse just to him , to whom I give lesse ; but I am more mercifull to him , to whom I give more . Yet in the dealing and distributing of Liberalitie , let those of the Family of Faith be especially respected ; and of these , those chiefely which , as the Apostle saith , are worthy of a double honour . Corollarie . Shall it not therefore be lawfull for the Lord of Heaven to bestow Wealth , Honour , Wisdome , effectuall Grace , Blessings outward and inward on one , and denie them to another ? You therefore , whom God hath suffered to gleane among the Sheaves , and hath scattered whole handfulls for you to gather ; you that abound and flow with his favours , be heartily thankfull unto him ; he hath not dealt so with every one , neither have all such a large measure of his Blessings . And ye common gleaners , who are faine to follow farre after , and glad to take up the scattered eares , who have a smaller proportion of his favour , be neither angry with God , nor grieved at your selves , nor envious at your Brethren ; but be content with your condition : it is the Lord , and let him doe what is good in his eyes ; shall not he have absolute power to doe with his owne what he thinketh good , when Boaz can command , that Ruth , and no other , may gleane among the sheaves without rebuke ? Had the servants of Boaz , without expresse warrant and command from their Master , scattered handfulls for her to gleane , their action had not been Charitie , but flat Theft and Robberie ; for they were to improve their Masters goods to his greatest profit . On the other side , it had been a great fault ▪ to with-hold and with-draw any thing from her , which their Master commanded them to give . Yet , as the unjust Steward in Luke made his Masters Debts to be lesse then they were ; so many servants now-adayes make their Masters gifts to be lesse then they are , giving lesse then he hath granted , and disposing lesse then he hath directed . Men commonly pay Toll for passing through great Gates , or over common Bridges ; so when the Liberalitie of Masters goeth through the Gate of their servants hands , and Bridges of their ●ingers , it is constrained to pay Tribute and Custome to their servants , before it commeth to those Poore to whom it was intended . Thus many men make the augmentation of their owne Estat●s , from the diminution of their Masters Bountie . Question . But some may say , Why did not Boaz bestow a quantitie of Corne upon Ruth ▪ and so send her home unto her Mother ? Answer . He might have done so , but he chose rather to keep her still a working . Where we learne , that is the best Charitie which so relieves peoples wants , as that they are still continued in their Calling . For as he who teacheth one to swimme , though happily he will take him by the Chinne , yet he expecteth that the learner shall nimbly ply the Oares of his hands and ●eet , and strive and struggle with all his strength to keepe himselfe above water : so those who are beneficiall to poore people , may justly require of them , that they use both their hands to worke and feet to goe in their Calling , and themselves take all due labour , that they may not sinke in the Gulfe of Penurie . Relieve an Husbandman , yet so , as that he may still continue in his Husbandry ; a Trades-man , yet so , as he may still goe on in his Trade ; a poore Scholar , yet so , as he may still proceed in his Studies . Hereby the Common-wealth shall be a gainer , Drones bring no Honey to the Hive , but the painfull hand of each privat man contributes some profit to the publike good . Hereby the able poore , the more diligent they be , the more bountifull men will be to them ; while their bodies are freed from many diseases , their soules from many sinnes , whereof Idlenesse is the Mother . Lazinesse makes a breach in our Soule , where the Devill doth assault us with greatest advantage ; and when we are most idle in our Vocations , then he is most busie in his Temptations . A reverend Minister was wont to say , that the Devill never tempted him more then on Mondayes , when ( because his former Weekes Taske was newly done , and that for the Weeke to come six dayes distant ) he tooke most libertie to refresh himselfe . Since therefore so much good commeth from Industrie ▪ I could wish there were a publike Vineyard , into which all they should be sent ; who stand lazing in the Market-place till the eleventh houre of the day . Would all poore and impotent were well placed in an Hospitall , all poore and able well disposed in a Work-house ; and the common Stocks of Townes so layd out ▪ as they thereby might be imployed . So she gleaned in the field untill evening . The Night is onely that which must end our labours : onely the Evening must beg us a Play , to depart out of the School of our Vocation , with promise next Morning to returne againe ; Man goeth out to his labour untill Evening . Let such then be blamed , who in their working make their Night to come before the Noone , each day of their labour being shorter then that of S. Lucy ; and after a spurt in their Calling for some few houres , they relapse againe to lazinesse . And she threshed what she had gathered . The Materialls of the Temple were so hewed and carved , both Stone and Wood , before that they were brought unto Hierusalem , that there was not so much as th● noyse of an Hammer heard in the Temple . So Ruth fits all things in a readinesse , before the goes home : What formerly she gleaned , now she threshed ; that so no noyse might be made at home , to disturbe her aged Mother . Here we see Gods servants , though well descended , disdaine not any homely , if honest , worke for their owne living : Sarah kneaded Cakes , Re●eccab drew Water , Rachel fed Sheepe , Thamar baked Cakes . Suetonius reporteth of Augustus Caesar , that he made his Daughters to learne to spinne ; and Pantaleon relates the same of Charles the Great . Yet now-adayes , ( such is the pride of the World ) people of farre meaner qualitie scorne so base imployments . And it was about an Ephah of Barley . An Ephah contained ten Omers , Exod. 16. 36. An Omer of Mannah was the proportion allowed for a mans one day meat . Thus Ruth had gleaned upon the quantitie of a Bushell ; such was her Industry , in diligent bestirring h●r selfe ; Boaz his Bountie , in scattering for her to gather ; and above all , God his Blessing , who gave so good successe unto her . Ruth having now done gleaning , did not stay behind in the field , as many now-adayes begin their worke when others end ; if that may be termed worke , to filch and steale ; as if the darke Night would be a Veyle to cover their deedes of Darknesse : but home she hasteneth to her Mother , as followeth . Vers. 18 , 19. And she tooke it up , and went into the Citie , and her Mother in law saw what she had gathered : also she tooke forth , and gave to her that which sh● had reserved , when she was sufficed . Then her Mother in law said unto her , Where hast thou gleaned to day ? And where wroughtest thou ? Blessed be he that knew thee : And she shewed her Mother in law with whom she had wrought , and said , The mans name with whom I wrought to day , is Boaz. And she tooke it up . SEe here , the shoulders of Gods Saints are wonted to the bearing of Burthens : Little Isaac carryed the Faggot , wherewith himselfe was to be sacrificed ; our Saviour his owne Crosse , till his faintnesse craved Simon of Cyrene to be his successor . Yet let not Gods Saints be dis-heartened : if their Father hath a Bottle wherein he puts the teares which they spend ; sure he hath a Ballance , wherein he weighs the Burthens which they beare ; he keepes a Note , to what weight their Burthens amount , and ( no doubt ) will accordingly comfort them . Those are to be confuted , who with the Scribes , Math. 23. 4. binde heavi● burthens , and grievous to be borne , and lay them on the backs of others , but for their owne part they will not so much as touch them with one of their fingers : Yea , some are so proud , that they will not carry their owne Provender , things for their owne sustenance ; had they been under Ruths Ephah of Barley , with David in Sauls Armour , they could not have gone under the weight of it , because never used unto it . And her Mother in law saw what she had gathered . Namely , Ruth shewed it unto her , and then Naomi saw it . Children are to present to their Parents view all which they get by their owne labour ; otherwise doe many Children now-adayes : As Ananias and Saphira brought part of the Money , and deposed it at the Apostles feet , but reserved the rest for themselves ; so they can be content to shew to their Parents some parcell of their gaines , whilest they keepe the remnant secretly to themselves . Also she tooke forth , and gave to her . Learne we from hence ; Children , if able , are to cherish and feed their Parents , if poore and aged . Have our Parents performed the parts of Pelicans to us , let us doe the dutie of Storkes to them : Would all Children would pay as well for the partie-coloured Coats which their Parents doe give them , as Ioseph did for his , who maintained his Father and his Brethren in the Famine in Egypt ▪ Thinke on thy Mothers sicknesse , when thou wast conceived ; sorrow , when thou wast borne ; trouble , when thou wast nurst : She was cold ▪ whilest thou wast warme ; went , whilest thou layd'st still ; waked , whilest thou slept'st ; fasted , whilest thou fed'st : These are easier to be conceived then express'd , easier deserved then requited . Say not therefore to thy Father according to the Doctrine of the Pharises , Corban , it is a gift , if thou profitest by me ; but confesse that it is a true Debt , and thy bou●den dutie , if thou beest able , to relieve them : so did Ruth to Naomi , who was but her Mother in law . Which she had reserved when she was sufficed . Observation . We must not spend all at once , but providently reserve some for afterwards ; we must not speake all at once , without Iesuiticall reservation of some things still in our hearts ; not spend all at once , without thriftie reservation of something still in our hands . Indeed our Saviour saith , Care not for to morrow , for to morrow shall care for it selfe : but that is not meant of the care of providence , which is lawfull and necessarie ; but of the care of diffidence , which is wicked and ungodly . Those are to be blamed , which as Abishai said to David concerning Saul , I will strike him but once , and I will strike him no more . So many men , with one act of Prodigalitie , give the bane and mortall wound to their Estates , with one excessive Feast , one costly Sute of Clothes , one wastfull Night of Gaming , they smite their Estates under the fifth Rib , which alwayes is mortall in Scripture , so that it never reviveth againe . But let us spare where we may , that so we may spend where we should : in the seven yeares of Plentie let us provide for the seven yeares of Famine ; and to make good construction of our Estates , let us as well observe the Future as the Present Tense . Then her Mother in law said unto her , Where hast thou gleaned to day ? These words were not uttered out of Jealousie , as if Naomi suspected that Ruth had dishonestly come by her Corne ; ( for Charitie is not suspitious , but ever fastens the most favourable Comments upon the actions of those whom it affects ) but she did it out of a desire to know who had been so bountifull unto her . Yet hence may we learne , that Par●nts , after the example of Naomi , may and ought to examine their Children , how and where they spend their time : For hereby they shall prevent a deale of mischiefe , whilest their Children will be more watchfull what Companie they keepe , as expecting with feare at Night to be examined . Neither can such Fathers be excused , who never say to their Children , as David to Adoniah , Why doest thou so ? But suffer them to rove and range at their owne pleasure . Am I , say they , my sonnes keeper ? He is old enough , let him looke after himsel●e . Now , as for those Ioashes , whose Iehoiada's are dead , those young men whose Friends and Fathers are deceased , who now must have Reason for their Ruler , or rather Grace for their Guide and Governer ; Let such know , that indeed they have none to aske them as the Angel did Hagar , Whence commest thou , and whither goest thou ? None to examine them , as Eliab did David , Wherefore art thou come downe hither ? None to question them , as Naomi did Ruth , Where wroughtest thou to day ? But now , as S. Paul said of the Gentiles , that having no Law , they were a Law unto themselves : so must such young persons endeavour , that having no Examiners , they may be Examiners to themselves , and at Night , accordingly as they have spent their time , either to condemne or acquit their owne actions . Blessed be he that knew thee . 1 Kings 22. The man shot an Arrow at unawares , yet God directed it to the Chinke of the Armour of guiltie Ahab : ●ut Naomi doth here dart and ejaculate out a prayer , and that at Rovers , aiming at no one particular Marke ; Blessed be he that knew thee : Yet , no doubt , was it not in vaine ; but God made it light on the head of bountifull Boaz , who deserved it . Learne we from hence , upon the sight of a good deed , to blesse the doer thereof , though by Name unknowne unto us : And let us take heed that we doe not recant and recall our prayers , after that we come to the knowledge of his Name ; as some doe , who when they see a laudable Work , willingly commend the doer of it ; but after they come to know the Authors Name , ( especially if they be prepossessed with a private spleene against him ) they fall then to derogate and detract from the Action , quarrelling with it as done out of ostentation , or some other sinister end ▪ And she shewed her Mother in law with whom she had wrought . Children when demanded , are truly to tell their Parents where they have been ; rather let them hazard the wrath of their earthly Father , by telling the Truth , then adventure the displeasure of their heavenly Father , by feigning a Lye. Yet as David , when Achish asked him , where he had been ? ( 1 Sam. 27. 10. ) told him , that he had been against the South of Judah , and against the South of the Jerahmeelites , and against the South of the Kenites ; when indeed he had been the cleane contrarie way , invading the Geshurites , and ●ezrites , and the Amalekites : So many Children flap their Parents in the mouth with a Lye , that they have been in their Studie , in their Calling , in good Companie , or in lawfull Recreations , when the truth is , they have been in some Drinking-School , Taverne , or Ale-house , mis-spending of their precious time . And many serve their Masters as Gehezi did the Prophet ; who being demanded , answered , Thy servant went no whither , when he had been taking a Bribe of Naaman . The mans Name with whom I wrought to day , is Boaz. We ought to know the Names of such who are our Benefactors . Those are counted to be but basely borne , who cannot tell the Names of their Parents ; and surely , those are but of a base nature , who doe not know the Names of their Patrons and ●enefactors . Too blame therefore was that lame man cured by our Saviour , ( Iohn 5. 13. ) of whom it is said , And he that was healed knew not the Name of him that said unto him , Take up thy Bed ▪ and walke . Yet let not this discourage the charitie of any Benefactors , because those that receive their courtesies , oftentimes doe not remember their N●mes ; let this comfort them , though they are forgotten by the living , they are remembred in the Booke of Life . The A●henians out of Superstition erected an Altar with this inscription , Vnto the unknowne God : but we out of true Devotion , must erect an Altar of Gratitude to the memorie , not of our once unknown , but now forgotten Benefactors , whose Names we have not been so carefull to preserve , as Ruth was the Name of Boaz ; And the mans Name was Boaz. Vers. 20. And Naomi said unto her Daughter in law , Blessed be he of th● Lord , for he ceaseth not to do good to the living , and to the dead . Againe Naomi said unto her , the man is neere unto us , and of our affinitie . THese words consist of three Parts . 1. Naomies praying for Boaz. 2. Her praising of Boaz. 3. Her reference and relation unto Boaz. Of the first : Blessed be he of the Lord. The Lord is the Fountain from whom all blessednesse flowes . Indeed Iacob blessed his Sonnes , Moses the twelve Tribes , the Priests in the Law the people ; but these were but the instruments , God the principall ; these the pipe , God the fountaine ; these the Ministers to pronounce it , God the Author who bestowed it . For he ceaseth not . Observation . Naomi never before made any mention of Boaz , nor of his good deeds ; but now being informed of his bountie to Ruth , it puts her in mind of his former courtesies . Learn from hence , new favours cause a fresh remembrance of former courtesies . Wherefore if men begin to be forgetfull of those favours which formerly we have bestowed upon them , let us florish and varnish over our old courtesies with fresh colours of new kindnesses , so shall we recall our past favours to their memories . Vse . When we call to mind Gods staying of his killing Angell ▪ Anno 1625. let that mercy make us to be mindfull of a former ; his safe bringing back of our ( then Prince ) now ) King from Spaine ; when the pledge of our ensuing happiness was pawned in a forreine Country : let this blessing put us in mind of 〈◊〉 former . The peaceable comming in of our Graciou● Soveraigne of happie Memory , when the bounds of two Kingdoms were made the middle of a Mo●archy : Stay not here , let thy thankfulnesse travell further ; call to minde the miraculous providence of God in defending this Land from Invasion in 88. On still ; be thankfull for Gods goodnesse in bringing Queene Elizabeth to the Crown , when our Kingdome was like the Woman in the Gospell , troubled with an issue of blood ( which glorious Martyrs shed ) but stanched at her ariving at the Scepter : we might be infinite in prosecution of this point ; let present favours of God renew the memories of old ones , as the present bounty of Boaz to Ruth made Naomi remember his former courtesies : For he ceaseth not to doe good to the living and the dead . He ceaseth not . Our deeds of Piety ought to be continued without interruption or ceasing ; some men there be , whose charitable deeds are as rare as an Eclipse , or a Blazing-Starre ; these men deserve to be pardoned for their pious deeds , they are so seldome guiltie of them : With Nabal , they prove themselves by excessive prodigalitie at one Feast ; but he deserves the commendation of a good house-keeper , who keepes a constant Table , who with Boaz ceaseth not to doe good . To the dead . The meaning is , to those who now are dead , but once were living ; or to their Friends and Kindred . Whence we learne , Mercie done to the Kindred of the dead , is done to the dead themselves . Art thou then a Widower , who desirest to doe mercie to thy dead Wife ; or a Widow , to thy dead Husband ; or a Child , to thy deceased Parent ? I will tell thee how thou mayest expresse thy selfe courteous : Hath thy Wife , thy Husband , or thy Parent any Brother , or Kinsman , or Friends surviving , be courteous to them ; and in so doing , thy favours shall redound to the dead : Though old Barzillai be uncapable of thy favours , let young Kimham taste of thy kindnesse : Though the dead cannot , need not have thy mercie , yet may they receive thy kindnesse by a Proxie , by their Friends that still are living . Mercie then to the dead , makes nothing for the Popish Purgatorie ; and yet no wonder if the Papists fight for it . 'T is said of Sicily and AEgypt , that they were anciently the Barnes and Granaries of the Citie of Rome : but now-adayes Purgatorie is the Barne of the Romish Court , yea , the Kitchin , Hall , Parlour , Larder , Cellar , Chamber , every Roome of Rome . David said , 2 Sam. 1. 24. Ye Daughters of Israel , weepe for Saul , which clothed you in Skarlet with pleasure , and hanged ornaments of Gold upon your apparell : But should Purgatorie once be removed , weep Pope , Cardinals , Abbots , Bishops , Fryers ; for that is gone which maintained your excessive pride . When Adonijah sued for Abishag the Shunamite , Solomon said to his Mother , Aske for him the Kingdome also . But if once the Protestants could wring from the Papists their Purgatorie , nay , then would they say , Aske the Triple Crowne , Crosse-Keyes , S. Angelo , Peters Patrimonie , and All : in a word , were Purgatorie taken away , the Pope himselfe would be in Purgatorie , as not knowing which way to maintaine his expensivenesse . The man is neere unto us , and of our affinitie . Naomi never before made any mention of Boaz ; some , had they had so rich a Kinsman , all their discourse should have been a Survey and Inventorie of their Kinsmens goods , they would have made an occa●ion at every turne to be talking of them . Well , though Naomi did not commonly brag of her Kinsman , yet when occasion is offered , she is bold to challenge her interest in him . Observation . Poore folks may with modestie claime their Kindred in their rich alliance : Let not therefore great Personages scorne and contemne their poore Kindred . Cambden reports of the Citizens of Corke , that all of them in some degrees are of kindred one to the other : but I thinke , that all wealthie men will hook in the Cousin , and draw in some alliance one to other ; but as they will challenge Kindred ( where there is none ) in rich folkes , so they will denie Kindred where it is , in poore ; yet is there no just reason they should doe so : All mankind knit together in the same Father in the Creation , and at the Deluge ; I know not who lay higher in Adams Loynes , or who tooke the Wall in Eves Belly . I speake not this to pave the way to an Anabaptisticall paritie , but onely to humble and abate the conceits of proud men , who look so scornfull and contemptuous over their poore Kindred . Vse . Let such as are allyed to rich Kindred , be heartily thankfull to God for them ; yet so , as they under God depend principally on their owne labour , and not on their reference to their Friends ; and let them not too earnestly expect helpe from their Kindred , for feare they miscarry . A Scholler being maintained in the Universitie by his Uncle , who gave a Basilisk for his Armes , and expected that he should make him his Heire , wrote these Verses over his Chimney ; Faller is aspectu Basiliseum occidere , Plini , Nam vitae nostrae spem Basiliscus alit . Soone after it happened that his Uncle dyed , and gave him nothing at all ; whereupon the Scholler wrote these Verses under the former . Certè aluit , sed spe vanâ ; spes vana venenum ; Ignoscas Plini , verus es historicus . So soone may mens expectations be frustrated , who depend on rich Kindred : Yea , I have seene the twine-thred of a Cordiall Friend hold , when the Cable-Rope of a rich Kinsman hath broken . Let those therefore be thankfull to God , to whom God hath given meanes to be maintained of themselves , without dependance on their Kindred : better it is to be the weakest of Substances , to subsist of themselves , then to be the bravest Accidents , to be maintained by another . Vers. 21. And Ruth the Moabitesse said , He said unto me also , Thou shalt keep fast by my young men , untill they have ended all my Harvest . He said unto me also . RVth perceiving that Naomi kindly resented Boaz his favour , and that the discourse of his kindnesse was acceptable unto her , proceeds in her relation . Doctrine . People love to enlarge such discourses , which they see to be welcome to their audience . What maketh Tale-bearers so many , and their Tales so long , but that such persons are sensible , that others are pleasingly affected with their talke ? Otherwise , a frowning looke , Prov. 25. 23. will soone put such to silence . When Herod saw , Acts 13. 3. that the killing of Iames pleased the Iewes , he proceeded farther , to take Peter also . Detractors perceiving that killing of their Neighbours Credits is acceptable to others , are encouraged thereby to imbrew their Tongues in the murthering of more Reputations . Secondly , Whereas Ruth candidly confesseth what favour she found from Boaz , we learne , we ought not sullenly to conceale the bountie of our Benefactors , but expresse it to their honour , as occasion is offered . The Giver of Almes may not , but the Receiver of them may blow a Trumpet . This confuteth the ingratitude of many in our Age ; clamorous to beg , but tongue-tyed to confesse what is bestowed upon them . What the sinne against the Holy-Ghost is in Divinitie , that Ingratitude is in Moralitie ; an Offence unpardonable . Pittie it is , but that Moone should ever be in an Eclipse , that will not confesse the beames thereof to be borrowed from the Sunne . He that hath a Hand to take , and no Tongue to thanke , deserves neither Hand nor Tongue , but to be lame and dumbe hereafter . Observe by the way , that Ruth expresseth what tends to the prayse of Boaz , but conceales what Boaz said in the prayse of her selfe . He had commended her , Verse 11. for a dutifull Daughter in law , and for leaving an Idolatrous Land. But Ruth is so farre from commending her selfe in a direct Line , that she will not doe it by reflection , and at the second hand , by reporting the commendations which others gave her . Doctrine . Let another prayse thee , and not thine owne mouth . How large are the Pen-men of the Scripture , in relating their owne faults : How concise ( if at all ) in penning their owne prayses . It is generally conceived , that the Gospel of S. Marke was indited by the Apostle Peter ; and that from his mouth it was written by the hand of Iohn Marke , whose Name now it beareth ; if so , Then we may observe , that Peters denying of his Master , with all the circumstances thereof , his Cursing and Swearing , is more largely related in the Gospel of S. Marke , then in any other : But as for his Repentance , it is set downe more shortly there , then in other Gospels : Mathew 26. 75. And he went out and wept bitterly . Luke 22. 62. And Peter went out and wept bitterly . But Marke 14. 72. it is onely said , When he thought thereon , he wept . So short are Gods servants in giving an account of their owne Commendations , which they leave to be related by the mouthes of others . Thou shalt keepe fast by my young men . Objection . Here either Ruths memorie failed her , or else she wilfully committed a foule mistake . For Boaz never bad her to keepe fast by his young men , but Verse 8. Abide here fast by my Maidens . It seemes she had a better minde to Male-companie , who had altered the Geneder , in the relating of his words . Answer . Cond●mne not the Generation of the Righteous , especially on doubtfull evidence . Boaz gave a Command , Verse 15. to his young men to permit her to gleane : she mentioneth them therefore in whom the authoritie did reside , who had a Commission from their Master , to countenance and encourage her in her extraordinarie gleaning , which Priviledge her Maidens could not bestow upon her . Vers. 22. And Naomi said unto Ruth her Daughter in law , It is good , my Daughter , that thou goe out with his Maidens , that they meet thee not in any other field . And Naomi said unto Ruth , her Daughter in law . Doctrine . IT is the bounden dutie of Parents , to give the best counsell they can to their Children : As Naomi here prescribes wholsome advice unto her Daughter in law . It is good . That is , it is better : it is usuall both in the Old and New Testament , to put the Positive for the Comparative in this kinde . Luke 10. 42. Mary hath chosen that good part , that is , the better part . It is profitable for thee that one of thy members perish , and not thy whole body , Math. 5. 29. Profitable , that is , more profitable : and as it is expounded , Math. 18. 8. Better . It is good for a man not to touch a woman ▪ 1 Cor. 7. 1. that is , it is better ; it is more convenient , and freer from trouble , in time of persecution . It is good for thee , that thou goe out with his Maidens , that is , it is better . Doctrine . Maids are the fittest companie for Maids ; amongst whom , a chast Widow , such as Ruth was , may well be recounted : Modestie is the Life-guard of Chastitie . That they meet thee not in any other field . Here she rendreth a Reason of her Councell , because Ruth thereby should escape suspition , or appearance of evill . Objection . What hurt or harme had it been , if they had met her in another field ? She might have been met there , and yet have departed thence as pure and spotlesse as she came thither . Answer . It is granted . Yet being a single woman , slanderous Tongues and credulous Eares meeting together , had some colour to rayse an ill Report on her Reputation . Besides , being a Moabite , she ought to be more cautious of her Credit ; lest , as she was a stranger , she might be taken for a strange woman , in Solomon his sense . And therefore Nimia cautela non nocet ; in some eares it is not enough to be honest , but also to have testes honestatis ; many a Credit having suffered , not for want of clearenesse , but clearing of it selfe , surprized on such disadvantages . Vers. 23. So she kept sast by the Maidens of Boaz , to gleane unto the end of Barley Harvest and of Wheat Harvest , and dwelt with her Mother in law . So she kept fast by the Maidens of Boaz. HEre was good Counsell well given , because thankfully accepted , and carefully practised . Doctrine . It is the dutie of Children to follow the advice of their Parents . We meet with two Examples in wicked persons , which in this respect may condemne many undutifull Children of our dayes . The one Ismael ; who , though he be charactered to be a wild man , Gen. 16. 12. His hand against every man , and every mans hand against him : yet it seemes his hand was never against his Mother Hagar , whom he obeyed in matters of most moment ; in his Marriage , Gen. 21. his Mother tooke him a Wife out of the Land of AEgypt . The second is Herodias , of whom no good at all is recorded , save this alone , That she would not beg a Boone of her Father Herod , untill first she went in to her Mother Herodias , to know what she should aske . How many now-adayes make Deeds of Gift of themselves , without the knowledge and consent of their Parents ? Vnto the end of Barley Harvest . Commendable is the constancie and the continuance of Ruth in labour . Many there are who at the first have a ravenous appetite to worke , but quickly they surfet thereof . Ruth gleanes one day , so as she may gleane another ; it is the constant pace that goeth farthest , and freest from being tyred : Math. 24. 13. But he that shall endure unto the end , the same shall be saved . And dwelt with her Mother in law . It was Christs counsell unto his Disciples , Math. 10. 11. to abide in the place wherein they did enter , and not to goe from house to house . Such the setlednesse of Ruth ; where she first fastned , there she fixed : She dwelt with her Mother . Naomi affords Ruth House-roome , Ruth gaines Naomi Food ; Naomi provides a Mansion , Ruth purveyes for Meat ; and so mutually serve to supply the wants of each other . If Envie , and Covetousnesse , and Idlenesses were not the hinderances , how might one Christian reciprocally be a helpe unto another ? All have something , none have all things ; yet all might have all things in a comfortable and competent proportion , if seriously suting themselves as Ruth and Naomi did , that what is defective in one , might be supplyed in the other . FINIS . Notes, typically marginal, from the original text Notes for div A40658-e13710 1 King. 18. 43.