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tainment in Bethlehem. Will religion allow me this wild liberty of my actions, this loose mirth, these carnal pleasures? Can I be a Christian, and not live sullenly? None but a regenerate heart can choose rather to suffer adversity with God's people, than to enjoy the pleasures of sin for

a season.

The one sister takes an unwilling farewell, and moistens her last kisses with many tears the other cannot be driven back, but repels one entreaty with another: "Entreat me not to leave thee; for whither thou goest I will go, where thou dwellest I will dwell, thy people shall be my people, thy God my God, where thou diest I will die, and there will I be buried." Ruth saw so much, upon ten years' trial, in Naomi, as was more worth than all Moab; and, in comparison whereof, all worldly_respects deserved nothing but contempt. The next degree unto godliness is the love of goodness: he is in a fair way to grace, that can value it. If she had not been already a proselyte, she could not have set this price upon Naomi's virtue. Love cannot be separated from a desire of fruition: in vain had Ruth protested her affection to Naomi, if she could have turned her out to her journey alone. Love to the saints doth not more argue our interest in God, than society argues the truth of our love.

As some tight vessel that holds against wind and water, so did Ruth against all the powers of a mother's persuasions; the impossibility of the comfort of marriage, in following her (which drew back her sisterin-law), cannot move her. She hears her mother, like a modest matron (contrary to the fashion of these times), say, "I am too old to have a husband;" and yet she thinks not, on the contrary, I am too young to want a husband. It should seem, the Moabites had learned this fashion of Israel, to expect the brother's raising of seed to the deceased: the widowhood and age of Naomi cuts off that hope; neither could Ruth then dream of a Boaz that might advance her: it is no love that cannot make us willing to be miserable for those we affect. The hollowest heart can be content to follow one that prospereth. Adversity is the only furnace of friendship. If love will not abide both fire and anvil, it is but counterfeit ; so, in our love to God, we do but crack and vaunt in vain, if we cannot be willing to suffer for him.

But if any motive might hope to speed, that which was drawn from example was

most likely: "Behold, thy sister-in-law is gone back unto her people, and to her gods; return thou after her." This one artless persuasion hath prevailed more with the world, than all the pleas of reason. How many millions miscarry upon this ground: Thus did my forefathers; thus do the most; I am neither the first nor the last; "Do any of the rulers?" We straight think that either safe or pardonable, for which we can plead a precedent. This good woman hath more warrant for her resolution than another's practice. The mind can never be steady, while it stands upon others' feet, and till it be settled upon such grounds of assurance, that it will rather lead than follow ; and can say with Joshua, whatsoever become of the world, "I and my house will serve the Lord."

If Naomi had not been a person of eminent note, no knowledge had been taken at Bethlehem of her return. Poverty is ever obscure; and those that have little may go and come without noise. If the streets of Bethlehem had not before used to say, "There goes Naomi," they had not now asked, "Is not this Naomi ?" She that had lost all things but her name, is willing to part with that also; "Call me not Naomi, but call me Marah." Her humility cares little for a glorious name in a dejected estate. Many a one would have set faces upon their want, and, in the bitterness of their condition, have affected the name of beauty. In all forms of good, there are more that care to seem, than to be: Naomi hates this hypocrisy, and, since God hath humbled her, desires not to be respected of men. Those who are truly brought down, make it not dainty, that the world should think them so, but are ready to be the first proclaimers of their own vileness.

Naomi went full out of Bethlehem to prevent want, and now she brings that want home with her, which she desired to avoid. Our blindness ofttimes carries us into the perils we seek to eschew. God finds it best, many times, to cross the likely projects of his dearest children, and to multiply those afflictions which they feared single.

rah.

Ten years have turned Naomi into MaWhat assurance is there of these earthly things whereof one hour may strip us? What man can say of the years to come, Thus I will be? How justly do we contemn this uncertainty, and look up to those riches that cannot but endure when heaven and earth are dissolved!

M

CONTEMPLATION IV.-BOAZ AND RUTH.

WHILE Elimelech shifted to Moab to avoid the famine, Boaz abode still at Bethlehem, and continued rich and powerful. He stayed at home, and found that which Elimelech went to seek and missed. The judgment of famine doth not lightly extend itself to all. Pestilence and the sword spare none; but dearth commonly plagueth the meaner sort, and baulketh the mighty. When Boaz's storehouse was empty, his fields were full, and maintained the name of Bethlehem. I do not hear Ruth stand upon the terms of her better education, or wealthy parentage; but now that God hath called her to want, she scorns not to lay her hand unto all homely services, and thinks it no disparagement to find her bread in other men's fields. There is no harder lesson to a generous mind, nor that more beseems it, than either to bear want or to prevent it. Base spirits give themselves over to idleness and misery, and, because they are crossed, will sullenly perish.

That good woman hath not been for nothing in the school of patience; she hath learned obedience to a poor stepmother; she was now a widow past reach of any danger of correction; besides that penury might seem to dispense with awe. Even children do easily learn to contemn the poverty of their own parents; yet hath she inured herself to obedience, that she will not so much as go forth into the field to glean without the leave of her motherin-law, and is no less obsequious to Marah, than she was to Naomi. What shall we say to those children that, in the main actions of their life, forget they have natural parents? It is a shame to see, that, in mean families, want of substance causeth want of duty; and that children should think themselves privileged for unreverence, because the parent is poor. Little do we know, when we go forth in the morning, what God means to do with us ere night! There is a providence that attends on us in all our ways, and guides us insensibly to his own ends that divine hand leads Ruth blindfold to the field of Boaz. That she meets with his reapers, and falls upon his land amongst all the fields of Bethlehem, it was no praise to her election, but the gracious disposition of Him in whom we move. His thoughts are above ours, and do so order our actions, as we, if we had known, should have wished. No sooner is she come into the field, but the reapers are friendly to her. No sooner is Boaz

come into his field, but he invites her to more bounty than she could have desired. Now God begins to repay into her bosom her love and duty to her mother-in-law. Reverence and loving respects to parents never yet went away unrecompensed. God will surely raise up friends among strangers

to those that have been officious at home.

It was worth Ruth's journey from Moab, to meet with such a man as Boaz, whom we find thrifty, religious, charitable: though he were rich, yet he was not careless; he comes into the field to oversee his reapers. Even the best estate requires careful managing of the owner: he wanted no officers to take charge of his husbandry, yet he had rather be his own witness. After all the trust of others, the master's eye feeds the horse.

The Master of the great household of the world gives us an example of this care, whose eye is in every corner of his large possession. Not civility only, but religion, binds us to good husbandry. We are all stewards; and what account can we give to our Master, if we never look after our estate? I doubt whether Boaz had been so rich, if he had not been so frugal; yet was he not more thrifty than religious. He comes not to his reapers but with a blessing in his mouth -"The Lord be with you;" as one that knew, if he were with them, and not the Lord, his presence could avail nothing. All the business of the family speeds the better for the master's benediction. Those affairs are likely to succeed, that take their beginning at God. Charity was well matched with his religion, without which, good works are but hypocrisy. No sooner doth he hear the name of the Moabitess, but he seconds the kindness of his reapers, and still he rises in his favours. First, she may glean in his field; then she may drink of his vessels; then she shall take her meal with his reapers, and part of it from his own hand; lastly, his workmen must let fall sheaves for her gathering. A small thing helps the needy. A handful of gleanings, a lapful of parched corn, a draught of the servants' bottles, a loose sheaf, was such a favour to Ruth, as she thought was above all recompense. This was not seen in the estate of Boaz, which yet makes her for the time happy. If we may refresh the soul of the poor with the very offals of our estate, and not hurt ourselves, woe be to us if we do it not! Our barns shall be as full of curses as of corn, if we grudge the scattered ears of our field to the hands of the needy.

How thankfully doth Ruth take these

small favours from Boaz! Perhaps some rich jewel in Moab would not have been so welcome. Even this was a presage of her better estate. Those which shall receive great blessings, are ever thankful for little: and if poor souls be so thankful to us for but an handful, or a sheaf, how should we be affected to our God, for whole fields full, for full barns, full garners!

Doubtless Boaz, having taken notice of the good nature, dutiful carriage, and the near affinity of Ruth, could not but purpose some greater beneficence, and higher respects to her; yet now onwards he fits his kindness to her condition, and gives her that, which to her meanness seemed much, though he thought it little. Thus doth the bounty of our God deal with us. It is not for want of love that he gives us no greater measure of grace, but for want of our fitness and capacity. He hath reserved greater preferments for us when it shall be seasonable for us to receive them.

Ruth returns home wealthy with her ephah of barley, and thankfully magnifies the liberality of Boaz, her new benefactor. Naomi repays his beneficence with her blessing: "Blessed be he of the Lord!" If the rich can exchange their alms with the poor for blessings, they have no cause to complain of an ill bargain. Our gifts cannot be worth their faithful prayers: therefore it is better to give than to receive; because he that receives, hath but a worthless alms; he that gives, receives an invaluable blessing.

I cannot but admire the modesty and silence of these two women: Naomi had not so much as talked of her kindred in | Bethlehem, nor till now had she told Ruth that she had a wealthy kinsman; neither had Ruth inquired of her husband's great alliance; but both sat down meekly with their own wants, and cared not to know any thing else, save that themselves were poor. Humility is ever the way to honour. It is a discourtesy, where we are beholden, to alter our dependency, like as men of trade take it ill, if customers, which are in their books, go for their wares to another shop. Wisely doth Naomi advise Ruth not to be seen in any other field, while the harvest lasted. The very taking of their favours, is a contentment to those that have already well deserved; and it is quarrel enough that their courtesy is not received. How shall the God of heaven take it, that while he gives and proffers large, we run to the world, that can afford us nothing but vanity and vexation?

Those that can least act, are ofttimes the

best to advise. Good old Naomi sits still at home, and by her counsel pays Ruth all the love she owes her. The face of that action, to which she directs her, is the worst piece of it; the heart was sound. Perhaps the assurance, which long trial had given her, of the good government and firm chastity of her daughter-in-law, together with her persuasion of the religious gravity of Boaz, made her think that design safe, which to others had been perilous, if not desperate. But besides that, holding Boaz next of blood to Elimelech, she made account of him as the lawful husband of Ruth; so as there wanted nothing but a challenge, and consummation. Nothing was abated but some outward solemnities, which, though expedient for the satisfaction of others, yet were not essential to marriage; and if there were not these colours for a project so suspicious, it would not follow that the action was warrantable, because Naomi's. Why should her example be more safe in this, than in matching her sons with infidels, than in sending back Orpah to her father's gods? If every act of an holy person should be our rule, we should have crooked lives. Every action that is reported, is not straightways allowed. Our courses were very uncertain, if God had not given us rules, whereby we may examine the examples of the best saints, and as well censure as follow them. them that stumble at the boldness of Ruth, imitate the continence of Boaz.

Let

These times were not delicate. This man, though great in Bethlehem, lays him down to rest upon a pallet, in the floor of his barn: when he awakes at midnight, no marvel if he were amazed to find himself accompanied; yet, though his heart were cheered with wine, the place solitary, the night silent, the person comely, the invitation plausible, could he not be drawn to a rash act of lust; his appetite could not get the victory of reason, though it had wine and opportunity to help it. Herein Boaz shewed himself a great master of his affections, that he was able to resist a fit temptation. It is no thank to many, that they are free of some evils; perhaps they wanted not will, but convenience. But if a man, when he is fitted with all helps to his sin, can repel the pleasure of sin out of conscience, this is true fortitude.

Instead of touching her as a woman, he blessed her as a father, encourageth her as a friend, promiseth her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts; no less chaste, more happy, than she came. O admirable

temperance, worthy the progenitor of Him, in whose lips and heart was no guile!

If Boaz had been the next kinsman, the marriage had needed no protraction, but now that his conscience told him that Ruth was the right of another, it had not been more sensuality than injustice to have touched his kinswoman. It was not any bodily impotency, but honesty and conscience, that restrained Boaz; for the very next night she conceived by him: that good man wished his marriage-bed holy, and durst not lie down in the doubt of a sin. Many a man is honest out of necessity, and affects the praise of that which he could not avoid: but that man's mind is still an adulterer, in the | forced continence of his body. No action can give us true comfort, but that which we do out of the grounds of obedience.

Those which are fearful of sinning, are careful not to be thought to sin: Boaz, though he knew himself to be clear, would not have occasion of suspicion given to others: "Let no man know that a woman came into the floor." A good heart is no less afraid of a scandal, than of a sin; whereas those that are resolved not to make any scruple of sin, despise others' constructions, not caring whom they offend, so that they may please themselves. That Naomi might see her daughter-in-law was not sent back in dislike, she comes home laden with Ruth had gleaned more this night, than in half the harvest. The care of Boaz was, that she should not return to her mother empty. Love, wheresoever it is, cannot be niggardly. We measure the love of God by his gifts: how shall he abide to send us away empty from those treasures of goodness!

corn.

Boaz is restless in the prosecution of this suit, and hies him from his threshing-floor to the gate, and there convenes the nearer kinsman before the elders of the city. What was it that made Boaz so ready to entertain, so forward to urge this match? Wealth she had none, not so much as bread, but what she gleaned out of the field; friends she had none, and those she had elsewhere Moabites; beauty she could not have much, after that scorching in her travel, in her gleanings. Himself tells her what drew his heart to her: "All the city of my people doth know that thou art a virtuous woman." Virtue, in whomsoever it is found, is a great dowry, and, where it meets with an heart that knows how to value it, is accounted greater riches than all that is hid in the bowels of the earth. The corn-heap of Boaz was but chaff to this, and his money dross.

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As a man that had learned to square all his actions to the law of God, Boaz proceeds legally with his rival; and tells him of a parcel of Elimelech's land, which, it is like, upon his removal to Moab, he had alienated; which he, as the next kinsman, might have power to redeem; yet so, as he must purchase the wife of the deceased with the land. Every kinsman is not a Boaz: the man could listen to the land, if it had been free from the clog of a necessary marriage; but now he will rather leave the land than take the wife, lest, whilst he should preserve Elimelech's inheritance, he should destroy his own; for the next seed, which he should have by Ruth, should not be his heir, but his deceased kinsman's. How knew he whether God might not, by that wife, send heirs enough for both their estates? Rather had he, therefore, incur a manifest injustice, than hazard the danger of his inheritance. The law of God bound him to raise up seed to the next in blood; the care of his inheri tance draws him to a neglect of his duty, though with infamy and reproach; and now he had rather his face should be spit upon, and his name should be called "The house of him whose shoe was pulled off," than to reserve the honour of him that did his brother right, to his own prejudice. How many are there that do so over-love their issue, as that they regard neither sin nor shame in advancing it, and that will rather endanger their soul, than lose their name! It is a woful inheritance that makes men heirs of the vengeance of God.

Boaz is glad to take the advantage of his refusal; and holds that shoe (which was the sign of his tenure) more worth than all the lands of Elimelech. And whereas other wives purchase their husbands with a large dowry, this man purchaseth his wife at a dear rate, and thinks his bargain happy. All the substance of the earth is not worth a virtuous and prudent wife; which Boaz doth now so rejoice in, as if he this day only began to be wealthy.

Now is Ruth taken into the house of Boaz; she, that before had said she was not like one of his maidens, is now become their mistress. This day she hath gleaned all the fields and barns of a rich husband; and that there might be no want in her happiness, by a gracious husband she hath gained a happy seed, and hath the honour, above all the dames of Israel, to be the great-grandmother of a king, of David, of the Messiah.

Now is Marah turned back again to

Naomi; and Orpah, if she hear of this in Moab, cannot but envy at her sister's happiness. O the sure and bountiful payments of the Almighty! Who ever came under his wing in vain? Who ever lost by trusting him? Who ever forsook the Moab of this world for the true Israel, and did not at last rejoice in the change?

CONTEMPLATION V.-HANNAH AND

PENINNAH.

ILL customs, where they are once entertained, are not easily discharged: polygamy, besides carnal delight, might now plead age and example, so as even Elkanah, though a Levite, is tainted with the sin of Lamech; like as fashions of attire, which at the first were disliked as uncomely, yet, when they are once grown common, are taken up of the gravest. Yet this sin, as then current with the time, could not make Elkanah not religious. The house of God in Shiloh was duly frequented of him; oftentimes alone, in his ordinary course of attendance, with all his males thrice a-year, and once a-year with all his family. The continuance of an unknown sin cannot hinder the uprightness of a man's heart with God; as a man may have a mole upon his back, and yet think his skin clear; the least touch of knowledge or wilfulness mars his sincerity.

He, that by virtue of his place was employed about the sacrifices of others, would much less neglect his own. It is a shame for him that teaches God's people that they should not appear before the Lord empty, to bring no sacrifice for himself. If Levites be profane, who should be religious?

redress; yea rather, that which might seem to lose the love of her husband, wins it, her barrenness. The good nature of Elkanah laboured, by his dear respects, to recompense this affliction; that so she might find no less contentment in the fruit of his hearty love, than she had grief from her own fruitlessness. It is the property of true mercy to be most favourable to the weakest; thus doth the gracious spouse of the Christian soul pity the barrenness of his servants. O Saviour, we should not find thee so indulgent to us, if we did not complain of our own unworthiness! Peninnah may have the more children, but barren Hannah hath the most love. How much rather could Elkanah have wished Peninnah barren, and Hannah fruitful! But if she should have had both issue and love, she had been proud, and her rival despised. God knows how to disperse his favours so that every one may have cause both of thankfulness and humiliation: while there is no one that hath all, no one but hath some. If envy and contempt were not thus equally tempered, some would be overhaughty, and others too miserable; but now every man sees that in himself which is worthy of contempt, and matter of emulation in others; and, contrarily, sees what to pity and dislike in the most eminent, and what to applaud in himself; and out of this contrariety arises a sweet mean of contentation.

The love of Elkanah is so unable to free Hannah from the wrongs of her rival, that it procures them rather. The unfruitfulness of Hannah had never with so much despite been laid in her dish, if her husband's heart had been as barren of love to her. Envy, though it take advantage of our weaknesses, yet is ever raised upon some grounds of happiness in them whom it emulates; it is ever an ill effect of a good cause. If Abel's sacrifice had not been accepted, and if the acceptation of his sacrifice had not been a blessing, no envy had followed upon it.

It was the fashion, when they sacrificed, to feast; so did Elkanah: the day of his devotion is the day of his triumph; he makes great cheer for his whole family, even for that wife which he loved less. There is nothing more comely than cheerfulness in the services of God. What is there in all the world, wherewith the heart There is no evil of another, wherein it of man should be so lift up, as with the is fit to rejoice, but his envy, and this is conscience of his duty done to his Maker! worthy of our joy and thankfulness; beWhile we do so, God doth to us, as our cause it shows us the price of that good glass, smile upon us, while we smile on him. which we had, and valued not. The maLove will be seen by entertainment: lignity of envy is thus well answered, when Peninnah and her children shall not com- it is made the evil cause of a good effect plain of want, but Hannah shall find her to us, when God and our souls may gain husband's affection in her portion; as his by another's sin. I do not find that Hanlove to her was double, so was her part: nah insulted upon Peninnah, for the greater she fared not the worse because she was measure of her husband's love, as Penin. childless. No good husband will dislike nah did upon her for her fruitlessness. his wife for a fault out of the power of her | Those that are truly gracious, know how

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