CAP.
1
The
2.
Sermon
.
1
In
the
time
that
the
Iudges
ruled
,
there
was
a
dearth
in
the
land
,
and
a
man
of
Bethlehem
Iudah
went
to
soiorne
in
the
countrie
of
Moab
,
he
,
and
his
wife
,
and
his
two
sonnes
.
2
And
the
name
of
the
man
was
Elimelech
,
and
the
name
of
his
wife
,
Naomie
:
and
the
names
of
his
two
sonnes
,
Mahlon
,
and
Chilion
,
Ephrathites
of
Bethlehem
Iuda
:
and
when
they
came
into
the
land
of
Moab
,
they
continued
there
.
THe
thinges
that
are
especially
handled
in
this
chapter
are
these
:
The
first
part
,
or
first
member
of
this
Chapter
,
doth
shew
how
ELIMELECH
went
with
his
wife
and
hys
two
sonnes
,
out
of
BETHLEHEM
into
the
land
of
MOAB
in
the
time
of
famine
,
and
it
containeth
many
things
in
few
words
.
First
,
it
sheweth
when
this
history
happened
,
namely
in
the
time
of
the
Iudges
of
ISRAEL
.
But
vnder
what
Iudge
,
(
of
which
many
are
named
)
this
befell
,
it
is
doubtfull
.
Some
doe
report
,
this
historie
,
to
be
done
in
the
time
of
EHVD
:
some
are
of
that
opinion
,
that
it
was
done
in
the
time
of
DEBORA
and
BARACK
,
other
some
say
,
it
was
done
in
the
time
of
IEPHTE
,
who
after
great
mischiefes
which
the
MOABITES
had
done
to
the
Israelites
,
(
from
whence
this
famine
arose
which
is
made
mention
of
heere
)
at
length
hee
tamed
them
.
If
you
say
ELIMELECH
should
not
haue
place
amongest
the
MOABITES
,
being
ouerthrowne
by
warre
,
but
rather
that
hee
should
haue
bene
torne
in
peeces
of
them
at
that
time
,
they
will
aunswere
that
they
were
so
oppressed
,
and
beaten
downe
that
they
durst
not
hurt
the
Israelytes
.
IEPHTE
gouerned
the
people
sixe
yeers
his
history
is
extant
in
the
tenth
eleuenth
and
twelfth
chapters
of
the
IVDGES
.
IBSAN
succeeded
him
,
whome
the
Hebrue
doctors
wil
haue
to
be
BOHAZ
DAVIDS
graundfather
&
to
haue
had
two
names
.
This
man
gouerned
ISRAELL
seuen
yeeres
as
it
is
in
the
twelfth
chapter
of
the
IVDGES
.
IOSEPHVS
includeth
this
history
in
the
time
of
HELI
:
but
LIRA
sheweth
vppon
the
first
chapter
of
this
booke
,
that
that
agreeth
not
with
the
accompt
of
times
.
But
it
nothing
auaileth
to
our
saluation
to
knowe
the
particuler
time
wherein
these
were
done
,
otherwise
the
holy
Ghost
woulde
not
haue
let
it
passe
.
It
is
inough
for
vs
generally
to
knowe
that
this
was
done
in
the
time
of
the
IVDGES
.
The
cause
whiche
doth
moue
this
man
to
leaue
his
countrey
doth
seeme
to
be
a
famine
,
there
was
a
famine
in
the
land
of
Israell
.
For
oftentimes
holy
fathers
,
will
goe
from
one
place
into
another
in
the
time
of
famine
that
they
may
nourishe
themselues
and
their
family
more
fitly
.
As
in
the
12.
chap.
of
GENESIS
:
ABRAHAM
went
into
AEGIPT
in
the
time
of
famine
,
which
is
called
the
barne
of
the
worlde
.
So
in
the
26.
chapter
ISAAKE
when
there
was
a
famine
went
vnto
GERAR
to
ABIMELECH
.
But
God
appearing
to
him
in
a
dreame
warned
him
that
he
should
not
goe
to
AEGYPT
,
but
should
keep
himself
in
those
places
which
the
Lord
shoulde
shew
him
.
Also
the
history
is
knowne
of
IACOB
or
ISRAELL
,
how
hee
sent
hys
sonnes
for
foode
,
into
AEGIPT
oftentimes
.
Afterward
the
famine
continuing
long
he
went
himselfe
and
his
houshold
to
his
sonne
IOSEPH
.
Here
also
may
be
added
,
the
story
of
the
SHVNAMITE
,
whose
sonne
ELISHA
raysed
from
the
dead
,
hee
bad
her
goe
into
another
countrie
,
for
God
would
bring
vppon
the
land
a
famine
,
which
should
endure
seuen
yeeres
,
as
it
is
in
the
second
book
of
the
kinges
and
the
8.
chapter
:
whiche
woman
following
the
counsell
of
the
Prophet
was
preserued
in
the
time
of
famine
.
And
for
the
same
cause
ELIMELECH
went
together
with
his
into
the
land
of
MOAB
,
which
peraduenture
then
abounded
with
fruit
:
but
the
Hebrues
(
as
LIRA
sayth
)
do
imagine
some
other
cause
.
For
they
say
that
ELIMELECH
was
a
mightie
and
wealthie
man
,
of
whom
when
the
famine
raigned
many
of
his
kinsmen
and
poore
men
did
require
thinges
needefull
for
them
,
and
therefore
that
he
might
be
rid
of
his
trouble
,
and
not
spend
his
goods
,
left
his
countrie
and
went
into
the
land
of
MOAB
with
hys
housholde
,
where
hee
being
driuen
vnto
great
pouerty
,
died
with
his
sonnes
.
If
he
trauailed
for
this
cause
,
as
it
sometimes
appeareth
some
doe
,
hee
coulde
not
be
excused
,
for
it
is
in
the
Prouerbes
of
SALOMON
.
21.
chapter
.
He
that
stoppeth
his
eares
at
the
crying
of
the
poore
,
shal
also
cry
and
not
be
heard
for
there
is
a
iust
reuenger
of
the
poore
and
afflicted
.
It
is
knowne
to
all
men
what
happened
to
that
riche
man
clothed
in
Purple
,
mentioned
in
LVKE
.
16.
But
who
can
but
maruell
from
whence
the
HEBRVES
haue
these
fantasies
,
they
doe
bring
in
many
monstrous
fables
in
the
expounding
of
the
holy
Scriptures
.
For
when
they
had
cast
away
Iesus
Christ
the
light
of
the
world
,
they
wer
worthy
to
walke
in
darknesse
.
And
the
doctrine
of
the
Gospell
being
oppressed
,
and
ouerwhelmed
Christians
harkened
to
monstrous
lies
.
As
concerning
famine
,
It
is
not
to
be
gathered
that
those
that
be
oppressed
with
famine
are
worse
than
others
.
For
oftentimes
godly
men
are
oppressed
with
famine
,
not
because
hee
would
ouerthrow
them
,
but
that
hee
might
prooue
them
with
this
crosse
,
and
also
stirre
th●m
vppe
therewith
as
by
oth●●
〈◊〉
.
They
do
prouide
for
their
thinge●
by
lawfull
meanes
,
true
religion
being
kept
safe
,
and
they
gouerne
themselu●s
farre
otherwise
,
then
wicked
ones
doe
when
they
be
in
that
case
.
The
HEBRVES
saye
that
God
punished
the
ISRAELITES
,
with
sharpe
and
cruell
famine
because
that
after
IOSHVA
and
the
ELDERS
were
dead
,
who
had
seene
the
miracles
of
God
,
they
were
slack
in
keeping
hys
commaundementes
.
For
it
appeareth
by
the
story
of
the
IVDGES
how
the
Israelites
forsaking
the
lawes
turned
to
Idols
,
and
so
they
were
afflicted
with
diuers
afflictions
.
The
sonnes
of
ELIMELECH
are
called
Ephrathites
,
of
BETHLEHEM
IVDA
:
which
is
called
so
,
that
it
may
be
distinguished
from
another
City
of
the
same
name
that
is
in
GALILIE
of
the
lott
of
ZEBVLON
.
As
it
is
in
the
2.
chapter
of
MATTHEW
:
The
Priestes
and
Scribes
of
the
people
,
being
demaunded
of
HERODE
where
the
Messias
should
bee
borne
,
aunswered
in
Bethlehem
Iuda
.
This
Citie
is
also
called
Ephrata
as
it
is
in
the
35.
chap
,
of
Genesis
,
RAHEL
died
of
childbirth
in
the
way
to
Ephrata
that
is
Bethlehem
:
and
IACOB
raised
a
piller
vppon
her
graue
.
For
the
Fathers
were
woont
to
haue
theyr
graues
neere
the
high
wayes
,
and
that
is
testified
by
many
Epitaphes
set
vpp
for
trauelers
.
As
concerning
the
etimologie
of
these
names
,
Bethlehem
doth
signifie
the
house
of
bread
,
that
is
after
the
Hebrues
aboundaunce
of
fruit
:
it
was
situated
in
a
good
and
a
fruitfull
place
.
Some
wil
haue
Bethlehem
to
bee
called
the
house
of
bread
,
for
that
misterie
that
Christ
(
who
said
in
the
6.
chapter
of
IOHN
,
that
hee
was
the
bread
of
life
)
shoulde
bee
borne
there
.
But
HIEROME
calleth
EPHRATA
KARPOPHORIAN
which
signifieth
plentifulnes
.
So
this
Citie
for
the
agreement
of
the
signification
of
the
names
is
called
both
Ephrata
and
Bethlehem
.
Some
will
haue
this
Citie
to
be
called
EPHRATA
of
EPHRATA
CALEBS
wife
,
but
that
doth
not
please
me
,
for
that
Citie
was
called
so
long
before
.
This
Citie
hath
a
third
name
,
for
it
is
called
the
Citie
of
DAVID
,
as
it
is
in
the
second
chapter
of
LVKE
.
Ioseph
went
into
the
Citie
of
DAVID
which
was
called
BethleHEM
,
and
afterward
the
Aungell
sayd
vnto
the
Shepheards
,
this
day
a
Sauiour
is
borne
vnto
you
in
the
Citie
of
DAVID
which
is
Christ
the
Lorde
.
It
was
so
called
because
it
was
DAVIDS
countrie
,
partly
because
he
did
reedifie
it
:
partly
because
Christ
the
sonne
of
Dauid
was
borne
there
,
who
is
also
by
the
Prophetes
simply
called
DAVID
.
ZVPH
in
the
1.
of
SAM.
1.
chap.
is
called
an
EPHRATHITE
,
because
he
dwelled
in
mount
EPHRAIM
:
these
men
were
called
EPHRATHITES
because
they
dwelled
in
the
country
of
Ephrata
,
an
EPHRATHITE
and
a
Bethlemite
are
both
one
.
SO
ISAI
DAVIDS
father
is
called
an
Ephrathite
:
because
he
came
out
of
Bethlehem
which
was
woont
to
be
called
Ephrata
:
for
it
is
written
in
the
1.
booke
of
SAMVELL
the
17.
chap.
Dauid
was
the
sonne
of
an
Ephrathite
of
Bethlehem
named
Ishai
,
or
peraduenture
those
which
haue
bene
of
that
familie
,
are
called
Ephrathites
:
eyther
for
some
excellencie
in
them
or
by
the
figure
antonomasia
:
the
Chalde
interpreter
doth
adde
noble
men
.
It
is
accompted
amongest
the
externall
goodes
to
be
borne
in
a
notable
countrie
,
and
of
noble
parentes
:
who
haue
descended
of
good
and
noble
families
,
let
them
take
heede
that
they
do
not
any
thing
vnworthie
of
theyr
parentes
:
But
they
that
come
of
base
parentes
:
let
them
vse
diligence
that
they
excell
their
parentes
in
vertue
.
It
was
set
downe
where
they
are
borne
,
that
it
shoulde
not
be
thought
,
that
they
were
borne
in
the
land
of
MOAB
.
What
did
ELIMELECH
when
he
went
with
his
out
of
the
land
of
IVDA
,
into
the
land
of
MOAB
and
dwelt
there
,
did
hee
well
to
depart
from
the
habitation
of
his
auncestours
into
the
land
of
Moab
?
Of
this
deed
it
may
be
disputed
of
in
both
partes
.
They
which
doe
accuse
him
maye
vse
these
or
some
other
argumentes
.
First
the
Israelites
were
forbidden
the
companie
of
that
nation
.
For
in
the
23.
chapter
of
DEVTERONOMIE
:
God
made
a
law
that
the
Ammonites
nor
the
Moabites
should
come
into
the
Church
vntill
the
tenth
generation
:
not
that
he
would
forbid
them
from
the
hearing
of
the
word
of
God
,
or
embrasing
of
the
true
maner
of
worship
,
but
that
they
should
not
be
put
in
anie
office
in
the
church
or
common
wealth
,
and
least
they
should
haue
anie
voyce
in
the
elections
or
marry
with
the
Hebrue
daughters
:
the
Interpreters
say
that
the
Hebrue
phrases
do
signifie
this
.
There
may
be
two
reasons
of
that
lawe
,
the
first
is
,
because
they
denied
their
brethren
the
Children
of
Israell
passage
comming
out
of
Aegypt
:
The
other
is
that
the
hired
Balaam
the
false
Prophet
to
cursse
the
Israelites
.
NVM.
22.
and
23.
chapter
:
and
because
they
made
them
sinne
in
BAALPEOR
for
the
which
cause
many
of
them
fell
,
&c.
Therefore
because
Elimelech
,
went
with
his
to
that
nation
which
is
an
enemie
to
God
it
seemeth
a
mater
not
to
be
praised
:
next
to
forsake
Israelll
in
afflictions
againe
they
were
not
his
kinsemen
.
For
as
they
who
doe
forsake
theirs
in
the
time
of
warre
and
pestilence
,
doe
seeme
to
offend
:
so
they
which
forsake
theirs
in
the
time
of
famine
.
Especiallie
when
it
may
be
gathered
by
the
wordes
of
NAOMI
that
he
was
riche
.
Men
fleeing
out
of
theyr
countrey
are
alwayes
badly
spoken
of
.
Who
will
not
disalow
of
their
purpose
nowe
at
this
time
,
who
will
get
themselues
in
dangers
amongst
the
enemies
of
the
Gospell
.
Also
those
thinges
seemed
to
fight
with
sayth
:
for
he
thought
that
hee
coulde
auoyd
the
punishment
of
God
.
The
Israelite●
had
the
promises
,
that
God
would
help
them
in
afflictions
,
and
that
they
ought
to
beleeue
in
him
,
and
hang
vppon
hys
prouidence
,
and
pray
,
and
looke
for
a
good
and
happie
end
of
the
famine
.
For
God
might
aswell
haue
preserued
him
in
so
fruitfull
a
ground
as
in
the
land
of
Moab
.
For
that
which
he
doth
is
against
the
fortitude
and
courage
of
the
minde
:
For
hee
shoulde
rather
haue
borne
anie
thing
,
then
forsake
the
tabernacle
and
worship
of
God
,
and
goe
to
a
prophane
people
.
Further
he
casteth
hys
wife
,
and
children
into
daunger
of
idolatrie
.
For
euery
bodie
knoweth
howe
daungerous
a
thing
it
is
to
dwell
amongst
Idolaters
.
Amongst
men
of
our
own
profession
we
are
not
without
danger
:
what
then
if
we
dwel
amongst
wicked
men
?
Some
of
the
euent
doth
argue
of
his
going
that
hee
did
not
wel
,
because
hee
was
punished
for
forsaking
his
countrey
:
for
he
fel
into
extreame
pouertie
the
which
he
fled
,
and
died
with
his
sons
in
a
strange
land
.
After
this
sort
it
fel
out
with
IACOB
and
IOSEPH
and
diuers
of
good
men
,
so
that
they
may
not
iudge
of
the
maners
and
faith
of
a
man
,
by
things
which
befall
to
him
heere
.
They
who
defend
this
deed
,
may
bring
in
these
arguments
:
first
that
that
hee
did
,
he
did
not
by
wordly
counsell
without
the
commandement
of
God
:
but
by
the
examples
of
godly
men
recited
aboue
:
whome
famine
hath
not
once
constrained
,
but
manie
times
to
liue
as
straungers
.
Next
wee
must
not
tempt
God
:
his
promises
maketh
not
vs
slothfull
,
and
that
hee
ought
to
prouide
for
himselfe
and
his
,
and
hee
left
his
countrie
without
the
hurt
of
his
countrimen
:
that
hee
might
get
foode
for
his
owne
houshold
.
Further
these
thinges
that
he
did
prospered
well
,
by
this
the
glory
of
God
was
set
forth
,
and
the
oracles
fulfilled
.
Although
this
argument
may
be
aunswered
,
that
God
often-times
vseth
the
falles
of
his
to
good
,
&
in
hys
goodnes
conuerteth
those
things
which
are
euill
to
a
good
end
.
It
is
true
,
holy
men
doe
fall
,
somtime
into
great
sinnes
:
But
because
we
know
not
whether
he
went
to
the
MOABITES
in
contempt
of
the
lawes
,
or
of
couetousnes
,
as
the
Hebrues
will
haue
,
or
by
the
commandement
of
God
,
or
by
some
speciall
reuelation
,
or
led
by
some
other
necessary
cause
,
nor
how
hee
gouerned
himselfe
in
a
straunge
land
:
wee
wil
neyther
prayse
his
deedes
nor
condemne
him
.
When
the
scriptures
doe
not
accuse
men
let
not
vs
accuse
them
,
especially
when
the
matters
are
doutful
:
we
ought
rather
to
thinke
the
best
of
men
.
It
may
be
that
they
had
the
libertie
of
their
religion
.
Truely
it
appeareth
that
the
IEWES
kept
their
religion
vnder
the
ETHNICKE
kinges
,
as
they
doe
this
daye
vnder
the
Christians
.
There
was
not
so
great
crueltie
of
those
kinges
against
the
IEWES
,
as
there
is
now
at
this
daye
of
some
Kinges
and
Princes
(
which
will
haue
themselues
to
be
called
Christians
)
against
the
professors
of
pure
doctrine
.
In
this
place
also
may
be
noted
that
it
is
written
that
ELIMELECH
was
a
straunger
in
the
field
of
Moab
.
Sometime
it
is
said
that
NAOMI
returned
out
of
the
Field
of
Moab
,
the
Hebrue
worde
signifieth
a
field
,
also
a
country
,
and
the
earth
.
Peraduenture
he
would
not
dwell
in
the
Cities
but
in
the
fields
that
he
might
the
lesse
be
corrupted
.
In
the
Cities
many
occasions
are
layd
before
vs
to
entrap
vs
:
For
this
cause
it
was
that
many
dwelt
in
vilages
and
desert
places
.
IONADAB
counselled
his
sonnes
the
RECHABITES
as
it
is
in
the
35.
chap.
of
Iere.
that
they
shoulde
dwell
in
Tabernacles
,
and
keepe
sheep
:
by
which
meanes
they
might
serue
God
best
.
Generally
we
say
out
of
the
word
of
God
,
that
wee
must
not
forsake
those
places
where
the
pure
worde
of
God
is
preached
openly
.
For
it
is
most
daungerous
to
dwell
there
,
where
the
worde
of
God
hath
no
free
passage
.
For
if
thou
be
in
those
places
where
thou
hast
the
pure
exercise
of
the
word
of
God
and
then
thou
art
sometimes
in
companie
with
them
who
doe
not
loue
the
trueth
,
although
thou
doest
heare
some
sermons
yet
by
little
and
little
thy
faith
will
be
weakened
:
what
will
be
done
then
,
where
no
mention
is
made
of
Christ
or
of
true
religion
and
where
we
haue
so
many
things
before
our
eyes
which
may
weaken
our
fayth
.
But
if
necessitie
doth
constraine
vs
to
dwell
in
those
places
,
as
it
sometimes
doth
where
wickednesse
doth
raign
,
we
must
take
heede
that
wee
doe
not
denie
Christ
.
IOSEPH
liued
holily
in
the
courte
of
Potiphar
in
Aegipt
,
at
last
being
gouernour
of
al
Aegipt
the
called
vnto
him
his
father
and
hys
brethren
for
the
greatnes
of
famine
to
come
to
him
.
DAVID
with
sixe
hundred
men
went
into
the
land
of
Moab
,
great
necessity
driuing
him
therto
:
though
many
interpreters
finde
fault
with
this
his
flight
.
1.
SAM.
27.
NEBVCHAD-NEZZAR
tooke
Daniell
,
his
fellowes
,
and
many
others
captiues
:
as
the
Turke
now
hath
in
captiuitie
flockes
of
Christians
in
euerlasting
bondage
,
&
to
dwell
amongest
idolaters
whether
they
will
or
no.
But
they
should
endeuour
,
to
liue
amongest
wicked
men
vnblameably
.
Ierem.
29.
chap.
hee
doth
teach
his
people
howe
they
should
behaue
themselues
in
Babilon
,
vnder
Nebuchad-nezzar
.
There
are
some
who
will
say
commonly
:
If
thou
beest
at
Roome
,
liue
after
the
maner
of
Roome
.
They
commaund
to
apply
themselues
to
the
times
.
But
Christ
in
the
10.
chap.
of
MATHEW
,
doth
require
of
his
beleeuers
a
confession
of
faith
.
They
are
greatly
to
be
reprooued
who
of
theyr
own
,
will
for
gaine
and
such
other
light
causes
forsake
Ierusalem
and
goe
into
Babilon
.
We
may
learn
by
the
example
of
the
Moabites
to
yeeld
harbor
to
good
men
:
for
though
they
were
molested
by
the
Israelites
:
yet
we
read
not
they
did
annoy
ELIMELECH
or
anie
of
his
.
If
thou
sayst
that
they
were
so
oppressed
of
the
Israelites
,
that
they
did
that
against
their
will
:
yet
it
is
euident
that
they
did
yeeld
harbor
to
DAVIDS
parentes
when
they
were
olde
,
as
it
is
in
the
1.
SAMVEL
.
22.
chap.
So
the
Aegiptians
yeelded
harbor
to
Christ
&
his
mother
.
God
doth
oftentimes
commend
vnto
vs
the
state
of
straungers
.
Men
are
banished
for
manie
causes
,
wee
cannot
alwaies
stay
in
our
own
countrey
,
though
we
would
most
willingly
there
liue
,
let
vs
not
shew
our selues
in
this
part
worse
than
Gentiles
.
Aduise
with
thy self
that
the
auncestors
were
not
alwaies
in
their
owne
country
but
were
straungers
and
pilgrimes
:
and
consider
the
wonderfull
conuersions
which
are
of
things
,
and
the
dayly
changing
of
Empires
,
so
that
greeuous
warrs
may
easily
arise
,
by
whiche
many
men
are
shutt
out
of
their
seates
,
and
possessions
,
and
being
mindful
of
the
changes
of
worldly
thinges
,
let
vs
deale
wel
one
with
an
other
.
ELIMELECH
is
constrayned
to
depart
with
his
.
But
if
thou
sayst
that
he
was
wicked
,
and
that
hee
went
with
his
will
and
no
necessite
driuing
him
:
yet
it
is
euident
that
there
haue
bene
many
godly
and
good
men
in
all
ages
,
which
haue
forsaken
their
countrie
and
left
their
houses
against
their
willes
.
God
doth
in
ISAI.
16.
chap.
threaten
the
Moabites
that
hee
will
pull
them
out
of
their
nestes
,
and
yeeldeth
this
reason
,
because
they
do
not
harbour
the
Israelites
that
flee
in
the
time
of
warre
,
or
if
they
do
receiue
them
they
betray
them
to
their
enimies
.
Also
women
haue
a
notable
example
of
NAOMI
,
who
followed
her
husband
into
a
straunge
countrie
.
SARA
also
did
not
forsake
ABRAHAM
for
his
troublesome
estate
,
though
she
did
suffer
great
daunger
not
onely
once
for
his
sake
and
fault
.
And
also
other
godly
matrons
haue
with
their
husbandes
,
borne
bannishment
and
other
troubles
patiently
.
But
if
men
are
despisers
of
true
Religion
and
go
into
a
place
,
in
which
godly
men
cannot
be
conuersant
with
a
safe
conscience
,
they
ought
not
to
cast
themselues
into
open
daunger
.
What
doest
thou
thinke
of
those
women
which
will
shew
themselues
hard
to
goe
with
theyr
husbandes
from
one
street
to
another
?
what
doe
ye
thinke
say
I
,
of
those
women
,
if
theyr
husbandes
should
take
great
iournies
with
great
daungers
and
labours
?
Truely
it
is
a
troublesome
thing
to
dwel
amongest
straungers
▪
but
necessitie
that
sharpe
darte
,
doth
oftentimes
pricke
vs
.
The
3.
Sermon
.
3
Then
Elimelech
the
husband
of
Naomie
died
,
and
shee
remayned
,
with
her
two
sonnes
.
4
Which
tooke
them
wiues
of
the
Moabites
:
the
ones
name
was
Orpah
,
and
the
name
of
the
other
Ruth
:
and
they
dwelled
there
about
ten
yeares
.
5
And
Mahlon
and
Chilion
died
also
both
twaine
:
So
the
woman
was
left
destitute
of
her
two
sonnes
,
and
of
her
husband
▪
IF
any
man
wil
be
conuersant
in
the
reading
of
the
holye
scripture
with
profite
,
first
he
must
marke
the
sence
&
scope
of
euery
place
,
next
euerie
thing
must
be
referred
,
to
the
confirmation
of
faith
,
and
the
amending
of
manners
,
as
to
the
especiall
end
.
As
concerning
these
fewe
wordes
,
our
writer
saith
ELIMELECH
departed
out
of
this
life
,
leauing
NAOMI
,
and
her
two
sonnes
whiche
married
them
wiues
of
the
Moabites
:
as
it
is
noted
after
in
the
fourth
chapter
.
MAHLON
maried
RVTH
:
CHILION
maryed
ORPAH
:
&
they
taryed
ten
yeares
out
of
their
owne
countrie
.
Afterwards
they
both
died
,
NAOMI
was
left
aliue
destitute
of
her
husband
and
her
two
sonnes
.
The
Hebrues
say
,
that
this
RVTH
was
the
daughter
of
EGLON
King
of
Moab
,
whom
EHVD
(
who
is
also
called
A●OTH
)
thrust
through
with
a
dagger
,
IVDG
.
3.
whome
some
Christian
interpreters
doe
follow
:
but
it
is
not
probable
,
that
that
king
woulde
marry
hys
daughter
,
to
a
Hebrue
,
a
poore
man
,
and
a
man
dwelling
out
of
his
countrie
:
or
suffer
her
,
to
liue
in
pouertie
:
neither
semeth
it
to
agree
with
the
accompt
of
the
times
.
But
the
Iewes
are
woont
to
vaunt
much
of
theyr
countrie
men
,
and
ambitiously
to
counterfait
,
I
know
not
what
nobilitie
,
according
to
the
maner
of
them
which
being
poorer
then
Co●DRVS
and
of
no
estimation
,
yet
somtime
they
doe
falsly
brag
of
great
riches
,
and
nobilitie
of
their
familie
when
they
are
amongest
straungers
.
Here
this
question
may
be
asked
,
whether
did
these
two
,
being
Israelites
,
born
in
Bethlehem
,
wel
in
marrying
Moabitish
women
?
For
God
had
made
a
law
,
that
such
marriages
shuld
not
be
made
.
NVMB.
25.
chap.
The
women
of
Amm●n
did
entise
the
Israelites
to
fornication
and
Idolatrie
,
and
of
this
it
arose
,
that
they
ought
not
to
marry
or
make
a
league
with
the
Ammonites
or
Moabites
.
EXODVS
23.
So
it
is
not
lawfull
for
the
Iewes
to
marry
with
any
other
Infidels
,
for
the
same
danger
.
EXOD.
34.
least
thou
shouldest
take
of
their
daughters
to
thy
sonnes
,
&
they
should
commit
fornication
after
their
Gods
:
and
also
entise
thy
sonnes
to
commit
fornication
after
their
Gods
.
Idolatrie
(
that
I
may
note
it
by
the
way
)
is
euery
where
in
the
scripture
figured
out
by
whoredome
.
For
God
doth
espouse
to
hym
,
as
a
wife
,
not
onely
his
whole
Church
,
but
euery
member
of
the
same
.
And
therefore
they
ought
onely
to
depend
vpon
him
:
but
if
they
doe
allowe
other
Gods
and
forsake
him
,
they
commit
adulterie
.
This
Metaphore
doth
expresse
notably
the
disposition
of
Idolaters
.
For
adulteresses
and
adulterers
,
doe
thinke
night
and
day
of
their
filthy
loues
:
neglecting
the
care
of
houshold
affaires
,
and
spending
their
goods
vpon
adulteresses
and
adulterers
:
They
doe
excuse
the
vices
of
adulteresses
and
adulterers
:
they
cannot
be
brought
from
the
loue
one
of
another
,
they
canne
abide
no
warning
.
DEVTER.
7.
Thou
shalt
not
ioyne
in
affinitie
with
them
(
the
seuen
nations
spoken
of
before
)
giue
not
thy
daughter
vnto
his
sonne
,
nor
take
his
daughter
vnto
thy
sonne
.
For
she
will
cause
thy
sonne
to
turne
away
from
me
,
and
to
serue
other
Gods
:
then
will
the
wrathe
of
the
Lord
waxe
hote
against
you
and
destroy
you
sodenly
.
IOSHVA
doth
repeate
the
same
in
the
23.
chap.
in
those
great
assemblies
,
which
he
called
a
little
before
his
death
:
so
likewise
in
the
3.
chap.
of
the
IVDGES
,
and
1.
booke
of
the
KINGES
the
11.
chap.
And
that
those
lawes
,
are
not
to
be
vnderstood
onely
of
those
seuen
nations
spoken
of
before
:
but
of
other
also
,
it
is
vnderstoode
of
the
generall
reason
,
whiche
is
ioyned
to
the
lawe
:
for
hee
saith
it
will
come
to
passe
,
that
they
will
be
called
back
from
the
embracing
of
the
true
GOD
:
the
which
daunger
they
doe
runne
into
,
which
doe
marrie
Idolaters
.
EZRA
in
the
9.
and
10.
Chap.
and
also
NEHEMIAH
in
the
13.
chap.
are
angrie
with
them
because
they
did
breake
the
law
of
GOD
,
who
did
marrie
the
women
of
Moab
and
Ammon
.
The
like
is
read
in
the
2.
chap.
of
ZEPHANIAH
.
Neither
is
there
want
of
examples
,
which
doe
shew
,
how
vnprosperous
those
vnequall
marriages
are
.
SALOMON
married
many
straunge
women
against
the
kingly
law
wrote
in
DEVTER.
17.
amongest
whom
,
the
scripture
maketh
mention
of
the
Ammonites
and
the
Moabites
.
1.
booke
of
the
KINGES
the
11.
chap.
to
whom
he
graunted
,
that
they
shuld
build
them
temples
to
their
Gods
,
neither
is
it
to
be
doubted
,
but
that
he
had
many
probable
reasons
for
the
defence
of
his
deedes
:
but
hee
threwe
both
himselfe
and
his
into
great
daungers
.
Hee
had
REHOBOAM
of
his
wife
which
was
a
Moabitish
woman
,
who
was
a
most
wicked
man
,
and
a
great
cause
of
the
deuision
of
the
kingdome
.
IEHOSAPHAT
ioyned
affinitie
with
the
wicked
familie
of
ACHAB
:
For
hee
gaue
ATHALIA
the
daughter
of
ACHAB
for
wife
to
his
sonne
IORAM
:
the
whiche
without
doubt
he
seemed
to
himselfe
&
others
to
haue
done
of
a
wise
forecast
,
who
had
perswaded
themselues
that
by
this
meanes
that
kingdom
whiche
was
cut
and
deuided
,
might
be
made
whole
:
but
there
wanted
but
little
,
but
that
the
whole
familie
of
Iehosaphat
was
almost
ouerthrowne
by
this
marriage
.
2.
Chronicles
,
21.
chap.
It
is
said
that
IORAM
the
sonne
of
IEHOSAPHAT
liued
no
otherwise
then
AHAB
did
,
the
cause
is
shewed
because
he
married
AHABS
daughter
:
wicked
women
doe
not
onely
entise
theyr
husbandes
to
Idolatrie
,
but
they
instill
the
same
into
their
children
with
their
milke
.
But
these
thinges
are
not
so
to
be
taken
,
as
if
it
were
not
lawfull
by
anie
meanes
for
the
Israelites
to
marrie
straungers
,
though
they
had
bene
conuerted
to
the
truth
.
For
there
is
a
lawe
extant
in
the
21.
chap.
of
DEVTER.
that
a
woman
taken
captiue
might
vpon
certaine
conditions
be
married
with
an
Hebrue
.
SALMA
who
is
also
called
SALMON
,
a
Prince
of
the
tribe
of
Iuda
,
married
RAHAB
a
Cananite
.
BOAZ
married
this
RVTH
,
which
women
are
placed
in
the
genealogie
of
Christ
,
MATTH.
1.
DAVID
married
MAACHAM
the
daughter
of
the
King
of
GESVR
.
Neyther
is
it
to
be
thought
,
that
those
marriages
were
vnlawfull
.
That
we
may
come
nearer
to
the
matter
,
whether
did
these
two
brethren
wel
or
no
,
in
marrying
wiues
of
the
Moabites
,
there
can
be
no
certainty
said
of
it
.
They
who
say
that
they
did
euil
,
do
vrge
this
,
that
the
Scripture
sayth
,
they
did
take
to
themselues
wiues
of
the
Moabites
,
saying
that
theyr
Mother
dyd
not
geue
those
wiues
to
them
:
but
it
may
bee
as
easily
aunswered
that
they
tooke
their
wiues
with
the
consent
of
their
mother
.
Next
that
they
had
no
children
of
them
,
which
was
had
in
reproche
amongst
the
Israelites
:
and
God
doth
threaten
barrennes
to
them
which
do
breake
the
law
of
marriage
.
MALAC.
2.
chap.
also
for
that
they
died
a
sodain
death
,
which
is
numbred
amongest
the
punishments
of
sinners
.
But
these
arguments
are
weake
,
I
will
rather
hold
with
them
,
which
say
,
that
they
sinned
in
that
,
that
they
tooke
them
wiues
of
the
Moabites
,
not
yet
conuerted
to
the
true
faith
and
worshippe
of
the
onely
God
.
For
I
do
gather
that
although
ORPAH
was
daily
in
companye
with
the
faithfull
,
yet
shee
was
not
turned
to
the
true
fayth
,
then
that
shee
returned
to
her
countrie
Gods
.
Also
RVTH
was
not
fully
conuerted
to
the
true
religion
,
I
gather
of
that
,
that
LIRA
sayth
in
the
last
chapter
of
this
booke
:
that
NAOMI
doth
perswade
her
to
return
also
:
which
she
would
not
haue
done
,
if
she
had
bin
conuerted
before
,
because
shee
would
not
perswade
her
to
returne
,
from
the
fayth
and
worshippe
of
the
onely
true
God
:
but
of
this
we
will
speake
at
other
tymes
.
But
God
would
not
haue
them
that
they
should
marrie
with
the
Moabites
and
Ammonites
,
not
onely
because
they
were
Idolaters
,
but
also
for
other
causes
,
set
downe
in
EXOD.
23
Chap.
But
NAOMIE
doth
confesse
afterward
,
that
both
these
,
did
shew
their
mariage
fayth
to
their
husbands
.
Those
two
sonnes
ought
to
haue
returned
into
their
country
&
married
wiues
there
:
For
they
were
not
ignorant
that
by
the
law
the
Israelites
were
forbidden
marriage
with
straungers
,
and
this
lawe
was
repeated
oftener
than
once
.
But
it
is
most
daunger
when
the
Israelitishe
virgins
do
marry
the
Moabites
,
and
other
strangers
.
Also
in
the
new
testament
,
marriages
with
Idolaters
are
disalowed
of
.
2.
COR.
6.
chap.
PAVLE
sayth
,
thou
must
not
drawe
the
yoke
with
vnbeleeuers
,
which
doth
chiefly
belong
to
marriage
.
For
this
word
Wedlocke
is
taken
amongst
the
Latines
from
a
yoke
:
for
that
maried
folkes
are
as
if
it
were
bound
vnder
one
yoke
.
But
though
thou
doest
vnderstand
these
wordes
of
PAVLE
generally
,
that
we
must
not
keepe
companie
with
vnbeleeuers
:
yet
hereof
it
may
be
inferred
that
muche
rather
wee
must
not
marrie
with
them
.
1.
COR.
7.
chap.
when
the
Apostle
saith
,
that
the
faithfull
must
not
forsake
the
vnfaithfull
wife
(
hee
doth
speake
of
marriage
contracted
)
and
not
to
be
contracted
.
Therefore
wee
must
take
heede
,
least
we
marry
with
the
wicked
,
for
wealth
,
for
power
,
or
for
other
temporall
profites
.
Yet
at
least
some
regard
ought
to
be
had
of
these
Children
,
which
comming
of
vnequall
matrimony
,
are
commonly
badly
brought
vp
:
In
GEN.
6.
chap.
the
sonnes
of
the
holy
Fathers
did
marry
wiues
of
the
daughters
of
CAIN
,
because
they
were
bewtifull
,
and
of
them
they
had
Giantes
,
that
is
despisers
and
contemners
of
religion
.
Superstitious
mothers
do
corrupt
their
children
with
false
opinions
,
which
they
do
hold
obstinately
,
and
that
they
may
doe
very
easily
,
sith
they
are
dayly
conuersant
with
them
,
and
they
doe
refuse
no
labor
that
they
may
do
these
things
.
IVDG
.
3.
chap.
there
is
an
other
example
of
the
Israelites
which
did
marry
Idolaters
.
And
there
may
manie
newe
examples
be
brought
of
them
,
who
this
way
haue
cast
both
themselues
and
theyr
children
into
great
daunger
of
wealth
,
estimation
,
and
the
soule
.
Therefore
let
the
parentes
being
mindefull
of
these
daungers
,
beware
least
they
giue
theyr
sonnes
to
wicked
women
,
much
lesse
to
giue
their
daughters
to
wicked
husbandes
,
in
which
there
is
greatest
daunger
:
let
not
children
choose
them
suche
wiues
,
thier
parents
being
against
them
.
Although
many
say
that
they
can
turne
their
wiues
to
the
truth
,
yet
they
know
that
they
are
not
wiser
then
SALOMON
:
who
did
hope
(
without
doubt
)
that
he
could
do
the
same
,
but
by
the
flatteries
,
of
women
he
forsooke
God
,
and
so
forward
.
Of
that
that
it
is
sayd
that
ELIMELECH
died
,
and
both
his
sonnes
,
wee
must
call
to
mind
that
all
men
must
die
.
HEB.
9.
this
is
called
the
way
of
all
flesh
in
the
scriptures
,
in
which
they
may
not
linger
at
their
pleasure
.
As
many
as
were
before
vs
are
dead
.
In
the
booke
of
GENESIS
the
5.
chap.
wherein
those
fathers
which
liued
long
,
are
numbred
,
who
florished
before
the
floud
,
&
of
euery
of
them
it
is
said
,
theyre
dead
.
All
other
daungers
may
be
auoyded
by
some
meanes
,
but
the
daunger
of
death
cannot
be
shunned
.
For
he
must
die
whom
order
doth
require
,
whether
he
will
or
no
:
if
that
another
woulde
dye
in
his
place
,
that
would
not
be
graunted
.
Euerie
body
doth
depart
sooner
for
the
moste
part
then
they
thinke
them selues
.
Not
onely
old
men
but
also
young
men
doe
sometime
dye
sodenly
.
Who
woulde
thinke
that
NAOMI
should
haue
out
liued
her
sonnes
?
wee
knowe
not
when
,
where
,
or
how
we
shall
dye
.
These
thinges
ought
to
stirre
vs
vp
,
the
fatall
hower
being
at
hand
:
for
who
will
not
willingly
die
,
hauing
so
many
companions
in
this
iourney
?
who
is
so
bold
to
aske
of
God
that
he
might
liue
alone
?
If
thy
friendes
dye
,
thou
shouldest
thinke
that
they
goe
before
thee
:
&
that
thou
shalt
followe
by
and
by
.
For
there
are
farre
better
comfortes
in
the
scriptures
,
but
these
are
not
to
be
despised
.
If
thou
art
troubled
with
diuers
&
greeuous
afflictions
,
thou
shouldest
think
that
thou
shalt
dye
,
and
that
shortly
:
do
not
therefore
lay
thy
hand
vppon
thy self
,
but
wait
for
it
patiently
.
Next
when
we
heare
that
we
must
looke
for
death
,
let
vs
furnish
our selues
with
necessarie
thinges
,
as
men
doe
when
they
are
going
a
iourney
,
wee
must
beware
of
wickednes
,
we
must
followe
after
godlines
and
innocencie
of
life
.
They
are
to
be
reprooued
whiche
are
troubled
when
they
heare
any
mention
of
death
.
For
who
will
hope
to
haue
helpe
in
war
of
him
who
doth
feare
a
sheathed
sword
in
peace
?
daunger
is
not
ouercome
by
despising
.
And
sith
NAOMI
being
compassed
with
many
euils
,
did
not
despaire
:
wee
also
being
cast
of
God
into
greeuous
troubles
and
miseries
,
let
vs
not
dispaire
or
accuse
him
.
A
woman
for
this
onely
canse
or
name
that
shee
is
a
widdow
,
is
miserable
.
For
the
husband
in
the
scripture
is
called
the
head
of
his
wife
:
for
the
body
without
the
head
is
not
a
man
but
a
stocke
.
Widowes
are
often
times
despised
of
theyr
friends
:
this
euill
is
somewhat
mitigated
,
if
their
husbandes
do
leaue
behinde
them
sonnes
,
to
bee
a
comfort
and
helpe
,
to
their
mother
ae
widdow
:
But
the
death
of
her
sonnes
followed
the
death
of
her
husband
ELIMELECH
:
so
that
shee
seemed
wholy
to
be
destitute
of
mans
ayde
.
To
these
was
added
pouerty
,
for
the
goods
that
she
had
,
were
spent
by
little
and
little
in
iourneis
and
other
causes
,
which
are
not
knowne
to
vs
.
For
what
is
more
despised
than
a
poore
widow
?
Adde
to
these
that
she
was
now
olde
,
and
such
cannot
well
nourishe
themselues
,
because
they
are
froward
,
and
subiect
to
many
diseases
.
And
old
age
is
a
disease
by
it self
.
Olde
women
as
the
common
people
say
,
are
vnworthy
of
life
,
and
they
are
mocked
with
many
reproches
.
To
this
heape
of
troubles
is
added
that
they
were
straungers
amongest
the
Moabites
a
nation
noysome
,
cruell
to
Israelites
and
superstitious
.
If
her
husband
and
children
had
died
in
theyr
countrey
,
she
had
her
kinsmen
and
men
of
affinitie
to
comfort
her
:
if
she
had
bene
a
straunger
amongest
people
of
of
her
own
nation
,
it
would
haue
bene
greeuous
,
how
muche
more
amongest
these
?
But
if
as
some
thinke
she
went
into
the
land
of
Moab
against
the
word
of
God
,
she
felt
then
the
bites
and
stinges
of
conscience
,
she
remembred
that
those
troubles
befel
to
her
for
her
own
sinne
:
yet
for
all
these
heapes
of
troubles
,
NAOMI
did
not
dispaire
,
for
shee
knewe
that
this
is
the
lotte
of
the
sainctes
in
this
world
,
that
they
are
exercised
with
many
and
great
afflictions
.
We
must
thinke
in
great
afflictions
that
they
are
not
sent
vs
by
chaunce
,
but
of
God
a
moste
mercifull
father
to
ou●
profite
,
and
also
that
hee
will
mittigate
those
troubles
and
take
them
away
by
and
by
if
it
be
for
our
profite
:
we
must
thinke
what
wee
haue
deserued
by
our
sinnes
:
for
God
is
wont
to
cast
his
own
children
oftentimes
into
great
troubles
,
that
hee
may
make
them
reioyce
the
more
afterwardes
.
Furthermore
others
haue
also
their
burthens
.
Let
vs
not
say
that
neuerman
was
so
oppressed
with
so
many
troubles
:
for
as
PAVLE
sayth
wee
haue
not
withstoode
as
yet
to
bloud
.
God
doth
tame
vs
with
great
troubles
,
that
wee
may
seeke
for
eternall
life
,
in
which
we
shall
be
freed
from
all
trobles
.
There
are
also
other
endes
of
troubles
which
God
doth
send
.
Sathan
doth
endeuoure
to
perswade
vs
in
troubles
that
God
doth
hate
vs
,
and
therefore
that
it
is
needefull
that
wee
prouide
for
our selues
,
but
we
must
patiently
looke
for
helpe
from
God
,
who
also
in
his
good
time
did
mercifully
at
the
length
deliuer
out
of
great
troubles
.
The
4.
Sermon
.
6
Then
she
arose
with
her
daughters
in
lawe
and
returned
from
the
countrey
of
Moab
.
For
she
had
heard
say
in
the
countrey
of
Moab
that
the
Lorde
had
visited
his
people
,
and
geuen
them
bread
.
7
Wherfore
she
departed
out
of
the
place
where
she
was
and
her
two
daughters
in
law
with
her
,
and
they
went
on
their
way
to
return
vnto
the
land
of
Iudah
.
8
Then
Naomie
sayd
vnto
her
two
daughters
in
law
,
goe
returne
eche
of
you
vnto
her
own
mothers
house
:
the
Lord
shew
fauour
vnto
you
as
ye
haue
done
with
the
dead
and
with
me
.
9
The
Lord
graunt
you
,
that
you
may
finds
rest
,
either
of
you
in
the
house
of
her
husband
.
And
when
she
kissed
them
,
they
lift
up
theyr
voyce
and
wept
.
NOW
hee
entreateth
of
the
return
of
NAOMIE
into
her
country
.
In
the
first
place
is
shewed
how
as
soon
as
she
heard
that
the
Lorde
hadde
giuen
plentie
to
the
Israelites
,
she
presently
betooke
her selfe
to
her
iourny
,
that
she
might
return
into
her
countrey
.
Both
her
daughters
in
lawe
kept
her
companie
and
followed
her
a
little
way
as
it
seemed
of
no
other
purpose
then
to
leaue
their
owne
countrie
,
and
to
goe
with
her
into
the
land
of
Moab
.
We
doe
learne
out
of
this
place
from
whence
aboundance
of
thinges
doe
come
.
For
the
scripture
saith
,
God
visited
(
which
worde
is
taken
both
in
the
good
part
and
euill
)
his
people
and
gaue
them
bread
:
that
is
,
fruit
,
corne
,
and
other
thinges
necessary
for
the
sustenance
of
life
.
All
which
amongest
the
Hebrues
is
called
bread
,
as
also
in
that
petition
,
Giue
vs
this
day
our
dayly
bread
:
:
GOD
therefore
doth
giue
vs
all
things
necessarie
.
But
as
God
in
his
mercy
doth
giue
vs
aboundance
:
so
of
his
iustice
doth
he
giue
vs
scarcetie
:
He
worketh
by
second
causes
,
yet
hee
is
not
bound
to
them
.
Therefore
let
vs
pray
that
hee
deale
not
with
vs
according
to
our
desertes
,
but
according
to
his
great
mercie
.
But
here
is
a
notable
example
to
be
followed
of
NAOMIE
.
For
she
by
and
by
assoone
as
the
famine
ceased
,
went
out
of
the
idolatrous
nation
to
the
people
of
God
,
as
if
it
were
to
a
hauen
:
so
let
vs
also
as
often
as
occasion
is
offred
flie
to
that
place
,
where
we
may
serue
God
with
a
pure
conscience
,
let
vs
embrace
him
with
both
handes
especially
if
the
word
of
God
be
preached
publikely
in
our
owne
countrey
.
DAVID
in
bannishment
did
first
complaine
of
this
,
that
hee
could
not
be
present
in
the
holy
assemblies
,
and
as
the
Hart
doth
earnestly
desire
the
riuers
of
waters
,
after
that
he
is
chased
of
the
hunters
,
so
his
soule
thirsted
after
the
Lord
.
2.
SAMVEL
.
2
chap.
DAVID
hearing
that
Saule
was
dead
,
by
and
by
he
consulted
with
the
Lorde
,
if
he
should
goe
vnto
ZICLAG
into
some
Citie
of
the
tribe
of
IVDAH
esteeming
nothing
more
then
to
returne
home
with
speede
,
hee
being
commanded
of
God
without
delay
went
with
his
wife
and
fellow
souldiers
to
Hebron
.
If
wee
liue
in
those
places
,
where
religion
is
freely
exercised
wee
can
scarse
containe
our selues
in
our
callinges
,
what
then
will
become
of
vs
,
there
where
no
mention
is
made
of
the
word
of
God
,
and
so
many
wicked
examples
are
dayly
set
before
our
eyes
?
Wherefore
if
thou
fallest
by
some
necessity
amongst
wicked
men
,
assoone
as
thou
canst
commodiously
,
chaung
thy
place
:
For
there
is
a
greater
care
to
be
had
of
our
eternal
safetye
them
of
all
other
thinges
.
Those
Israelites
are
euill
spoken
of
,
and
also
deseruedly
,
which
did
not
accept
the
allowance
of
CIRVS
,
and
would
not
return
into
their
countrie
,
but
rather
die
in
Babilon
,
than
leaue
their
nestes
.
It
is
said
in
the
18.
APOCA
.
allegoricallie
,
that
wee
must
leaue
Babilon
and
Moab
,
that
is
idolatrie
and
wickednes
.
NAOMIE
doth
exhort
her
daughters
in
law
,
that
ech
of
them
should
go
home
to
their
mothers
house
,
she
doth
call
it
their
mothers
house
not
because
theyr
fathers
were
dead
,
for
afterwardes
in
the
3.
chap.
BOAZ
doth
prayse
RVTH
because
she
did
leaue
her
father
and
mother
and
came
into
the
land
of
Israell
:
but
because
children
and
especiallie
daughters
are
most
conuersant
with
the
mothers
and
moste
familiar
with
them
.
GENESIS
.
24.
REBECCA
doth
call
it
the
house
of
her
mother
and
not
of
her
father
.
Of
what
purpose
she
did
perswade
them
not
to
come
into
the
land
of
Iudah
we
will
speake
in
place
conuenient
.
She
doth
pray
for
their
prosperitie
,
first
that
God
would
blesse
them
:
next
that
God
would
be
mercifull
vnto
them
,
as
they
were
to
the
dead
and
her
.
The
worde
chaes●d
signifieth
godlines
,
mercifulnes
,
benignitie
,
and
bountifulnes
,
not
after
a
certaine
maner
but
whiche
doth
proceede
from
an
ardent
affection
,
that
speech
is
oftentimes
found
in
the
scriptures
&
this
word
EMETH
is
added
,
that
is
,
truth
or
fayth
.
GEN.
24.
ABRAHAMES
seruaunt
saith
if
ye
now
consult
to
deale
mercifully
with
my
maister
,
shew
it
that
is
if
ye
will
doe
him
a
good
turne
and
deserue
well
of
him
,
giue
your
daughter
to
wife
for
his
sonne
.
1.
SAM.
15.
It
is
sayd
of
the
Cenites
,
that
they
did
shew
mercy
to
all
the
children
of
Israell
when
they
came
out
of
Aegipt
,
that
is
that
they
gaue
them
benefites
:
therefore
they
were
preserued
when
the
Amalekites
were
destroyed
.
2.
SAM.
3.
chap.
ABNER
saith
to
ISHBOSHETH
I
haue
dealt
mercifully
with
thy
house
,
that
is
,
I
haue
bestowed
benefites
vpon
it
.
chap.
10.
DAVID
said
I
wil
deale
mercifully
with
HANON
the
sonne
of
NOHAS
as
his
father
dealt
mercifully
with
me
,
sending
Embassadours
who
shoulde
comfort
him
after
his
fathers
death
.
And
because
he
had
receaued
benefites
of
them
,
his
will
was
to
giue
them
thankes
.
&c.
What
did
these
widowes
?
they
did
loue
theyr
husbandes
when
they
were
aliue
,
and
they
did
serue
them
withall
kinde
of
honest
dueties
so
farre
as
it
became
honest
wiues
,
they
did
speake
honourably
of
the
dead
,
and
they
did
so
lead
theyr
liues
that
the
dead
shoulde
not
be
euill
spoken
of
for
theyr
causes
.
Furthermore
for
their
husbandes
fakes
they
did
helpe
theyr
mother
in-law
,
being
left
alone
,
so
they
did
shew
mercy
to
the
dead
.
But
no
man
ought
to
thinke
that
of
any
preposterous
zeale
,
they
did
offer
I
know
not
what
sacrifices
,
or
mumble
vpp
some
prayers
for
them
whiche
were
departed
.
For
without
doubt
RVTH
knew
that
those
soules
which
are
departed
in
the
faith
of
the
Messias
are
in
rest
.
&c.
The
Masse
Priestes
doe
exhort
men
that
they
shew
mercy
to
the
dead
,
that
is
,
hier
Masses
to
be
said
for
the
forgiuenesse
of
sinnes
,
and
that
they
should
prouide
to
celebrate
the
seuenth
daies
the
moneths
daies
and
yeare
daies
.
&c.
that
their
soules
might
be
freed
out
of
purgatory
.
But
sith
that
God
hath
appointed
so
many
kindes
of
sacrifices
yet
(
as
PETER
MARTER
obserueth
)
it
is
not
read
that
hee
did
appoynt
any
at
all
for
them
that
are
tormented
in
purgatorie
,
which
he
would
haue
done
if
our
soules
shuld
suffer
any
torments
in
purgatory
.
It
is
euident
by
the
holy
scriptures
that
there
are
onely
two
places
for
soules
to
be
in
,
namely
a
place
of
rest
and
a
place
of
torments
,
the
third
place
which
is
called
purgatory
is
inuented
of
man
.
If
any
man
wil
do
good
to
the
dead
,
let
him
bestow
it
on
the
widdow
and
his
Children
and
friendes
:
also
let
him
declare
the
noble
deeds
done
by
the
dead
man
,
neither
let
him
do
this
,
as
at
the
request
of
the
man
when
he
was
aliue
.
&c.
The
other
thing
is
that
NAOMI
doth
pray
for
her
daughters
in
law
,
that
they
may
each
of
them
find
rest
in
their
husbandes
house
,
that
is
,
she
doth
wish
for
their
happy
estates
and
peaceable
marryages
,
she
prayeth
for
good
husbandes
and
tractable
with
whom
they
may
lead
their
liues
prosperously
without
pouerty
(
which
is
a
common
burthen
of
marriage
)
and
without
stroakes
and
blowes
.
Afterwards
in
the
3.
Cap:
NAOMI
said
to
RVTH
,
I
do
seeke
thee
rest
,
that
thou
mayest
bee
well
,
that
is
,
I
doe
seeke
that
thou
mayest
haue
a
good
husband
.
She
did
not
think
that
marriage
did
lack
all
troubles
.
For
marriage
hath
her
troubles
as
diuers
diseases
,
troublesome
childbyrthes
,
faults
,
burialles
,
and
other
heauie
lottes
of
children
and
many
more
of
this
kinde
,
but
God
as
NAOMI
knew
will
be
present
at
godly
matches
&
mitigate
their
troubles
.
But
it
is
manyfest
that
such
husbandes
as
NAOMIE
wisheth
for
her
daughters
in
law
are
giuen
of
God
.
Let
not
young
men
,
nor
virgins
enquire
by
superstitious
oracles
what
wiues
or
husbandes
they
shall
haue
,
but
let
them
rather
praye
to
God
that
hee
would
prosper
them
in
that
matter
and
let
them
depend
vpon
his
prouidence
.
We
gather
of
this
wish
or
praier
of
NAOMIE
,
that
she
beleeued
that
God
had
a
care
of
mortall
thinges
,
and
that
hee
doth
reward
good
deeds
with
rewardes
and
punisheth
euill
deeds
with
punishmentes
.
Next
we
do
learne
what
things
to
desire
and
praye
for
,
for
others
and
especially
for
them
which
haue
done
vs
good
,
namely
all
those
thinges
which
pertaine
to
the
leading
of
our
life
in
godlynes
.
The
Apostles
also
do
beginne
their
Epistles
with
prayers
for
grace
and
peace
from
God
.
The
Satiricall
Poet
doth
somewhere
reproue
the
foolish
desires
of
those
parents
which
do
wish
riches
,
and
beautie
for
their
children
,
and
other
such
like
things
:
not
those
things
which
are
of
great
importaunce
.
Truly
externall
goodes
without
the
goodes
of
the
minde
do
profite
vs
little
.
Furthermore
they
do
make
bad
prouision
both
for
them selues
&
their
children
which
do
cursse
them
as
we
do
see
them
commonly
doe
.
If
thou
doest
blesse
them
,
yet
they
are
almost
without
any
good
,
what
then
will
become
of
them
whome
thou
doest
cursse
?
Furthermore
see
what
wee
are
to
looke
for
of
them
which
do
deale
well
and
rightly
with
others
,
loue
,
fayth
and
other
vertues
are
rewarded
of
God
.
If
thou
doest
nourish
thy
parents
when
they
are
old
,
and
do
to
them
all
the
dueties
of
a
sonne
thou
shalt
find
the
like
to
be
done
for
thee
of
thy
sons
,
but
if
thou
doest
trouble
them
,
thou
shalt
looke
for
the
same
of
thy
sonnes
towardes
thee
,
and
whether
thou
wilt
or
no
thou
wilt
say
or
at
least
think
I
am
wel
dealt
with
,
for
that
I
haue
dealt
wickedly
with
my
parents
,
the
same
will
bee
sayd
of
others
towards
whom
we
haue
not
bene
mercyfull
.
Also
the
office
of
married
people
is
heere
to
be
obserued
.
NAOMIE
doth
praise
her
daughters
in
law
because
they
shewed
al
the
duties
of
humanity
to
her
sonnes
,
let
other
women
performe
the
same
towardes
their
husbandes
if
they
gouerne
themselues
wel
they
may
haue
good
husbandes
and
tractable
for
the
most
part
:
but
if
otherwise
,
they
procure
to
themselues
&
others
,
great
troubles
:
she
doth
wishe
them
rest
,
that
is
peaceable
marriage
.
For
maried
people
ought
not
to
braule
and
fight
amongst
themselues
but
liue
peaceably
,
for
peace
and
concord
is
especially
praysed
in
matrymony
.
Many
things
are
read
of
the
offices
of
maryed
folkes
in
the
epistles
of
S.
PAVLE
and
PETER
which
is
not
needfull
to
be
repeated
in
this
place
.
NAOMIE
kissed
her
daughters
in
law
they
shed
teares
plentifully
which
shal
be
spoken
afterward
in
place
conuenyent
:
NAOMIE
afterwardes
in
this
book
did
call
her
daughters
in
law
,
daughters
,
who
did
loue
her
better
then
their
countrye
,
their
parents
and
kinsemen
.
Good
Lorde
how
seldome
at
this
day
do
mothers
in
law
and
daughters
in
law
agree
?
for
braules
do
oft
arise
amongest
them
for
light
causes
,
many
do
wish
their
mothers
in
law
to
be
at
the
furthest
side
of
Garamantes
.
&c.
The
5.
Sermon
.
10
And
they
sayd
vnto
her
,
surely
we
will
return
with
thee
vnto
the
people
.
11
But
Naomie
said
,
turne
againe
my
daughters
:
for
what
cause
will
ye
go
with
me
,
are
there
any
mo
sonnes
in
my
wombe
,
that
they
may
be
your
husbandes
?
12
Turne
agayne
my
daughters
,
go
your
way
:
for
I
am
too
old
to
haue
an
husband
.
If
I
should
say
I
haue
hope
,
&
if
I
had
an
husband
this
night
yea
if
I
had
borne
sonnes
:
13
Would
ye
tarie
for
them
till
they
were
of
age
?
would
ye
be
deferred
for
them
from
taking
of
husbandes
?
nay
my
daughters
,
for
it
greeueth
me
much
for
your
sakes
,
that
the
hande
of
the
Lord
is
gone
out
against
me
.
WHen
NAOMI
wenton
her
iorney
towards
her
country
,
both
her
daughters
in
law
accompanied
her
a
little
waye
not
only
for
curtesie
,
but
they
purposed
to
accompanye
her
into
the
land
of
Iudah
.
But
she
disswaded
them
from
their
purpose
,
and
bid
them
returne
again
to
their
houses
,
shewing
these
causes
,
for
shee
saith
,
shee
is
now
farther
striken
in
age
then
to
determine
to
marry
againe
and
to
haue
sonnes
who
according
to
the
law
of
Mosis
may
marry
them
and
rayse
vp
seede
to
their
brothers
.
NAOMI
had
not
offended
if
she
had
bin
married
to
another
though
she
wer
old
.
For
Matrimonie
is
not
onely
instituted
for
the
auoyding
of
filthy
lustes
,
and
procreation
of
Children
,
but
also
for
the
helpe
and
co●●ort
of
ech
other
.
For
God
sayd
it
is
〈◊〉
good
for
man
to
be
alone
,
let
vs
〈◊〉
therefore
a
help
,
&c.
Manie
widowes
d●e
marry
other
husbandes
that
they
may
〈◊〉
their
liuing
more
easily
.
But
if
she
being
striken
in
age
should
marrie
anie
young
man
,
she
might
haue
bene
accused
of
wantonnes
and
lightnes
.
An
olde
widowe
ought
rather
to
thinke
of
another
life
,
than
of
the
delightes
of
this
life
and
newe
marriages
,
and
prepare
themselues
for
heauen
,
and
they
may
do
that
better
,
if
they
remaine
sole
,
then
if
they
were
married
.
Old
folkes
may
learne
by
this
example
to
be
mindefull
of
theyr
olde
age
,
and
forsake
theyr
nuttes
,
as
it
is
in
the
Prouerbes
.
Next
she
saith
if
shee
should
be
fit
for
marriage
,
and
determine
to
marry
and
haue
by
and
by
a
sonne
by
him
,
yet
it
were
not
good
for
them
to
tarry
vntil
they
should
come
to
age
,
and
in
the
meane
season
neglect
the
occasions
of
marrying
with
others
,
who
would
marry
them
.
Sometimes
maydens
doe
wayt
vntill
those
whome
they
will
marrie
do
come
to
age
,
which
is
not
without
danger
,
as
also
that
boyes
and
wenches
are
ioyned
together
by
their
parentes
in
some
countries
.
Afterwards
when
they
be
old
,
either
they
do
not
agree
,
or
their
willes
are
easily
changed
.
THAMAR
the
daughter
in
law
of
IVDAH
did
wayt
vntill
SELAH
IVDAHS
third
sonne
came
to
age
that
he
might
raise
vp
seed
to
hys
ii
.
brothers
which
departed
without
sons
.
GEN.
38.
Shee
doth
adde
that
she
is
moued
,
and
very
much
greeued
for
theyr
troubles
,
and
that
her
sorrowe
did
increase
.
Or
she
would
say
this
,
it
shoulde
greeue
me
more
than
you
,
if
for
my
sake
you
shoulde
come
into
any
hard
case
.
Because
the
hand
of
the
Lorde
is
gone
out
against
me
:
that
is
,
I
am
pressed
of
him
with
pouertie
and
other
troubles
,
what
will
ye
do
with
me
,
sith
that
I
cannot
prouide
for
your
profite
.
She
is
not
so
minded
as
they
,
who
when
they
are
oppressed
with
euill
,
doe
wish
all
men
to
be
oppressed
with
the
same
troubles
:
&
do
aduise
for
their
own
commoditie
by
other
mens
troubles
.
Sometime
manie
men
can
prouide
for
their
daughters
&
children
good
marriages
,
but
they
will
not
because
they
shall
lacke
their
seruice
and
be
at
great
charges
.
I
wil
speake
nothing
of
them
who
doe
driue
their
children
to
filthines
,
that
they
may
in
the
meane
season
pamper
their
paunches
.
NAOMI
acknowledged
that
she
fell
into
those
daungers
not
by
chance
,
but
she
confessed
that
the
hand
of
the
Lord
was
stretched
out
against
her
,
for
no
afflictions
fall
out
to
the
godly
,
except
God
decreed
to
exercise
them
with
the
same
,
the
consideration
of
the
whiche
doth
much
auaile
,
to
perswade
to
beare
all
thinges
patiently
.
But
what
shee
preuailed
by
this
her
speach
we
will
shewe
hereafter
.
But
thou
doest
aske
?
wherefore
shee
did
driue
backe
both
her
daughters
in
law
,
offering
their
companie
so
willingly
?
Was
it
not
profitable
,
that
they
shoulde
be
brought
from
idolatrie
to
true
Religion
:
as
if
it
were
to
be
deliuered
out
of
burning
fire
?
I
aunswere
that
NAOMIE
earnestly
desired
her
two
daughters
to
haue
bin
conuerted
to
the
worship
of
the
true
God
,
but
she
would
by
her
disswation
trie
their
faith
,
peraduenture
she
did
sufficiently
know
theyr
mindes
.
For
we
may
not
trust
their
first
motions
,
especially
being
yong
women
,
who
will
easely
chaung
their
mindes
&
yeeld
some
times
to
light
temptations
.
The
wise
woman
feared
least
the
matter
peraduenture
should
otherwise
fall
out
in
a
straunge
land
,
then
they
immagined
,
and
they
then
should
by
and
by
fall
back
to
Idolatry
:
how
often
do
wee
see
men
imbracing
the
Gospell
,
when
they
doe
not
obtayne
that
which
they
dreamed
of
,
slide
into
errors
to
the
great
offence
of
others
?
For
it
had
bene
better
for
those
Apostaties
,
as
it
is
in
the
2.
PETER
2.
neuer
to
haue
knowne
the
truth
,
then
when
they
know
it
to
fall
away
from
that
holy
commaundement
which
was
giuen
to
them
&c.
Christ
him selfe
in
the
14.
chap
of
LVKE
doth
commaunde
them
who
will
follow
him
,
to
thinke
what
remaineth
for
them
by
two
similitudes
.
Also
in
the
9.
chapter
of
LVKE
he
sayth
after
the
hand
is
laid
to
the
plowe
,
we
must
not
looke
backe
to
thinges
which
are
behind
vs
,
and
in
the
17.
chap.
hee
putteth
vs
in
minde
of
LOTS
wife
which
was
turned
into
a
piller
of
salt
,
they
doe
not
well
who
will
driue
others
to
Christian
religion
by
deuises
or
vayne
policies
.
For
if
afterwardes
they
vnderstand
the
matter
to
be
otherwise
then
they
heard
,
they
will
prosecute
true
religion
with
deadly
hatred
:
we
must
deale
with
them
with
such
arguments
as
are
drawn
out
of
the
word
of
God
.
How
much
then
doe
they
offend
,
who
doe
driue
men
to
the
profession
of
false
religion
with
promises
,
deceites
,
threatninges
and
tormentes
?
23.
MATT.
Woe
saith
he
be
vnto
you
scribes
and
Pharisies
,
for
ye
compasse
sea
and
land
to
make
one
of
your
profession
,
and
when
he
is
made
,
ye
make
him
two
fold
more
the
childe
of
hel
than
you
be
.
Because
they
who
were
of
their
sect
,
were
instructed
by
them
to
this
,
that
they
shuld
be
cruell
enemies
to
Christ
.
There
are
some
at
this
day
who
doe
study
to
bring
the
Iewes
to
their
religion
&
,
cast
them
into
greater
dangers
,
teaching
than
against
the
lawe
prescribed
to
them
of
God
to
worship
Idols
and
beleeue
in
a
MESSIAS
made
of
bread
,
&c.
Also
no
man
is
to
be
forced
to
those
things
from
whence
he
cannot
returne
.
A
young
man
is
not
to
be
driuen
vnwillingly
to
take
a
wife
,
nor
a
Virgine
to
take
a
husband
,
for
consent
is
required
in
marriages
.
Much
lesse
are
they
to
be
driuen
to
liue
alwayes
sole
,
with
entisementes
,
or
by
craft
,
or
by
force
or
threatninges
.
If
NAOMIE
should
haue
had
sonnes
,
yet
shee
woulde
not
haue
her
daughters
in
law
to
tarry
till
they
were
men
,
for
the
danger
of
the
same
:
but
now
she
wished
them
good
marriages
,
much
lesse
shee
would
that
they
should
vowe
to
liue
alwaies
widdowes
,
being
in
their
flower
of
youth
.
In
the
counsell
that
was
holden
at
Cesaraugusta
it
is
recorded
that
Virgines
were
not
to
be
accepted
if
they
hadde
vowed
to
GOD
,
except
it
could
be
prooued
that
they
were
40.
yeeres
old
,
&c.
Afterwardes
they
were
taken
in
at
30.
yeeres
of
age
,
all
religion
being
ouerthrowne
,
and
at
last
all
were
taken
how
young
soeuer
they
were
no
exception
.
The
Apostle
,
1.
TIMOTHIE
5.
chap.
doth
commaund
widowes
not
to
be
taken
to
the
seruice
of
the
poore
vntill
they
be
60.
yeeres
old
,
and
young
widowes
to
marry
and
to
haue
children
and
be
house-keepers
&c.
At
this
day
snares
are
laid
for
children
of
tender
age
.
For
many
whiche
were
more
fit
for
marriage
are
thrust
vnwillingly
into
Monasteries
,
and
of
this
are
many
monsterous
wickednesses
begotten
.
It
is
not
onely
a
sinne
in
that
,
that
simple
young
ones
are
put
in
the
Monasteries
,
but
this
whole
kinde
of
life
as
it
is
this
day
in
vse
,
is
against
the
holy
Scriptures
.
Though
men
may
see
and
vnderstand
this
,
yet
doe
they
defend
their
inuentions
obstinately
.
But
if
anie
will
contend
that
NAOMI
did
therefore
perswade
them
to
returne
into
theyr
countrie
,
that
they
might
liue
better
amongest
their
acquaintance
than
amongest
straungers
,
not
that
shee
would
trie
their
mindes
.
We
aunswere
that
she
,
if
the
matter
was
so
,
did
sinne
no
lesse
than
they
which
perswade
than
,
which
are
willing
to
forsake
their
country
at
this
day
,
where
they
cannot
worship
Christ
as
they
desire
,
and
exhort
them
that
they
shoulde
not
doe
so
,
but
beleeue
in
the
heart
what
they
list
,
it
is
no
matter
what
they
doe
beleue
,
so
that
they
beware
of
grosse
crimes
and
obey
the
Magistrates
,
and
waite
for
better
times
,
&c.
For
Christ
doth
require
a
publicke
confession
of
them
that
beleue
in
him
.
MATT.
10.
chap.
Wee
ought
to
further
the
kingdome
of
heauen
&
look
to
winne
others
:
yet
wee
must
doe
it
wisely
and
not
rashly
,
and
euery
man
ought
especially
to
apply
,
to
instruct
theyr
children
and
houshold
rightly
in
true
Religion
.
The
6.
Sermon
.
14
Then
they
lift
vp
their
voyce
and
wept
again
,
&
Orpah
kissed
her
mother
in
law
,
but
Ruth
abode
still
with
her
.
15
And
Maomi
said
,
behold
thy
sister
in
law
is
gone
back
vnto
her
people
and
vnto
her
Gods
:
returne
thou
after
thy
sister
in
law
.
NOwe
afterwardes
,
here
is
declared
,
what
NAOMIE
preuailed
by
her
speeche
with
her
daughters
in
lawe
,
or
rather
what
befell
after
she
commanded
them
to
returne
home
.
ORPAH
returned
to
her
mothers
house
,
but
RVTH
taryed
with
her
mother
in
law
.
Let
vs
heare
what
maye
bee
gathered
out
of
these
wordes
for
our
edification
.
After
NAOMIE
had
exhorted
them
both
,
with
many
reasons
to
returne
home
,
they
wept
agayne
very
much
,
which
was
a
signe
of
great
sorrow
which
they
tooke
of
thys
,
that
they
were
to
part
asunder
.
For
sorrow
bringeth
forth
tears
:
as
bloud
springeth
out
of
the
body
if
it
be
wounded
:
so
if
the
soule
be
wounded
teares
break
forth
.
Wherefore
some
do
call
teares
the
bloud
of
the
soule
.
As
they
offended
not
in
weeping
,
so
neyther
do
they
at
this
day
,
which
shed
teares
when
they
are
drawn
from
their
good
friends
.
The
Stoyckes
say
,
that
it
becommeth
not
a
man
of
courage
to
weepe
,
for
that
it
is
a
signe
of
a
weak
&
effeminate
mind
.
But
the
holy
scriptures
teach
otherwise
,
for
in
them
there
are
many
examples
not
onely
of
women
:
but
of
most
valiaunt
men
who
by
teares
haue
testified
theyr
sorrow
,
and
are
not
yet
accounted
to
haue
offended
therein
.
IOSEPH
wept
foure
tymes
when
his
brethren
came
to
him
into
Aegypt
to
buye
corne
.
DAVID
who
ouercame
,
and
slew
a
Lyon
,
a
Bear
&
Gyants
,
when
ZIGLAG
was
destroyed
he
wept
so
much
that
his
strength
failed
him
:
his
souldiours
also
did
the
like
.
1.
SAM.
30.
&
2.
SAM.
15.
DAVID
descending
the
mount
of
Oliues
wept
.
PETER
also
wept
aboundantly
:
PAVLE
and
all
they
whome
he
had
called
to
Mille●um
wept
.
ACT.
20.
Our
sauiour
Christ
himselfe
wept
often
,
therefore
that
Stoicall
sencelesnesse
is
not
approued
of
God
.
Yet
as
in
other
thinges
so
also
in
weepeing
their
must
be
kept
a
meane
,
neyther
must
we
weepe
for
euery
cause
.
For
all
kinde
of
weeping
cannot
bee
excused
.
SENECA
although
he
was
a
Stoick
himselfe
,
yet
hee
sayth
wee
may
weepe
but
not
howle
out
.
But
this
makes
greatlye
to
our
comfort
,
that
in
this
little
booke
it
is
written
down
twise
,
that
these
pore
women
wept
aboundantly
,
for
heereby
we
do
gather
,
that
God
regardeth
the
teares
euen
of
them
that
be
very
poore
.
DAVID
in
the
PSAL.
56.
8.
declareth
that
God
putteth
their
teares
,
and
so
the
teares
of
the
godly
into
his
bottle
,
and
and
noteth
them
in
hys
regester
.
Good
Lorde
how
fewe
daughters
in
lawe
are
there
at
this
day
,
who
if
theyr
mothers
in
law
,
should
departe
from
them
into
other
countries
or
els
out
of
this
lyfe
,
would
shed
teares
for
them
,
or
if
they
do
shedd
any
they
may
bee
called
Crocadiles
teares
:
ORPAH
kissed
her
mother
in
law
:
kissing
was
commonly
vsed
in
Palestyne
and
all
Syria
,
and
as
at
this
day
other
nations
also
do
,
so
they
entertained
their
friendes
and
gesse
,
at
their
comming
,
and
bad
them
farewell
with
a
kisse
:
in
like
maner
they
saluted
them
whome
they
met
with
a
kisse
.
Christ
in
LVKE
.
7.
reprooueth
SIMON
the
Pharasie
because
he
intertained
him
not
with
a
kisse
.
ORPAH
bidding
her
mother
in-law
farewel
kissed
her
.
A
kisse
is
a
token
of
friendship
,
and
kindnes
,
and
also
of
reuerence
,
faith
and
obedience
.
PLVTARCH
in
the
life
of
CATO
VTICENSIS
writeth
,
that
when
he
departed
out
of
his
prouince
,
the
souldiers
reuerently
kissed
his
hand
,
the
which
kinde
of
honour
was
at
that
time
onely
giuen
to
Captaines
or
Emperours
,
and
that
to
very
fewe
of
them
.
POMPEIVS
LETVS
in
his
compendium
of
the
Romaine
histories
writeth
thus
,
The
Emperours
first
reached
out
theyr
handes
for
theyr
nobles
to
kisse
,
after
with
their
own
hands
they
lift
them
vp
to
kisse
their
mouthes
:
DIOCLETIANVS
by
a
decree
appointed
that
all
men
without
difference
of
degree
shoulde
fall
downe
and
kisse
his
feete
,
the
which
he
set
foorth
magnifically
,
adorning
his
shooes
,
with
gold
,
pearles
and
stones
,
the
whiche
they
doe
record
was
done
before
by
C.
CALIGVLA
,
&c.
this
sayth
he
.
Afterwardes
the
Romaine
bishops
also
,
like
vnto
those
tyrauntes
whiche
sought
to
haue
done
vnto
themselues
the
honours
due
to
God
,
offered
to
others
their
feete
to
be
kissed
:
the
which
SIBILLA
CVMANA
foretold
in
the
8.
Sermon
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
is
,
there
shall
be
a
king
with
a
hoare
head
,
or
a
helmet
,
hauing
a
name
neere
vnto
the
sea
or
bridge
,
regarding
the
world
,
bestowing
his
giftes
with
an
euil
foot
,
for
they
must
thinke
that
he
doth
them
great
honour
whome
he
alloweth
to
kisse
his
feete
.
S.
PAVLE
,
1.
COR.
16.
sayth
salute
you
one
another
with
an
holy
kisse
excluding
the
sinnes
of
vnchastitie
and
hipocrisie
,
and
he
doth
not
in
these
wordes
prescribe
a
lawe
that
all
nations
shoulde
receaue
this
custome
of
kissing
one
another
.
2.
SAM.
20.
IOAB
kissing
AMASA
slewe
him
.
IVDAS
with
a
kisse
betrayed
the
sonne
of
God
.
This
is
too
too
common
at
this
day
that
men
whome
they
kisse
,
that
is
whome
they
flatter
before
their
face
,
they
do
secretly
backbite
.
It
is
to
be
supposed
that
this
ORPAH
kissed
her
mother
in
law
of
a
sincere
mind
,
not
as
that
sonne
of
whom
it
is
in
the
fable
,
who
faining
that
hee
would
kisse
his
mother
when
he
was
led
to
execution
,
with
his
mouth
bit
off
her
eare
.
It
is
said
that
shee
returned
to
her
owne
:
If
that
shee
had
as
it
is
very
probable
some
taste
of
true
religion
,
shee
is
a
figure
of
them
,
whome
the
Lorde
in
the
Gospell
,
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whiche
for
a
time
professe
the
true
faith
,
but
do
afterwardes
fall
backe
againe
,
eyther
for
hope
of
prosperity
or
being
discouraged
for
feare
of
troubles
.
It
is
not
sufficient
to
lay
some
foundations
of
true
religion
but
it
must
be
builded
vp
vntill
that
spirituall
building
be
perfected
.
It
is
not
inough
to
runne
except
we
obtayne
to
the
goale
.
Who
so
perseuereth
to
the
end
saith
the
Lord
he
shal
be
saued
and
not
he
that
began
well
and
goeth
but
a
little
forward
.
LOTS
wife
is
to
vs
an
example
,
who
when
she
looked
backe
againe
was
turned
into
a
piller
of
Salt
.
If
this
ORPAH
had
come
into
Iudea
,
it
doth
not
seem
that
she
would
haue
perseuered
.
But
whether
she
perished
in
her
errors
,
or
was
afterwardes
conuerted
or
repented
without
the
losse
of
the
trueth
we
know
not
:
neither
should
there
concerning
this
or
of
others
such
like
be
anie
questions
mooued
which
tend
not
to
edification
.
RVTH
tarried
with
her
mother
in
law
and
could
not
be
drawn
from
her
by
any
perswations
there
is
a
like
example
.
IOH.
6.
of
Christes
apostles
,
when
many
fell
away
from
him
,
he
asked
them
whether
they
would
also
go
away
:
Therfore
SIMON
PETER
aunswered
:
to
whome
shall
we
go
Lord
?
Thou
hast
the
word
of
eternal
life
,
and
we
beleeue
and
know
that
thou
art
the
Christ
the
sonne
of
the
lyuing
God
.
We
must
pray
to
God
that
he
wil
suffer
vs
neither
by
flattering
perswations
,
nor
threatnings
and
terrors
,
to
be
led
away
from
true
religion
.
When
ORPAH
was
departed
,
NAOMIE
agayne
perswaded
RVTH
,
that
she
should
also
returne
home
,
because
her
sister
was
returned
to
her
people
&
her
Gods
.
But
what
Gods
did
the
Moabites
worship
?
besides
others
they
had
especially
BAALP●OR
,
as
it
is
read
.
NVM.
25.
whome
some
called
PRIAPVS
,
as
ISIDOR
and
THEOPHELAT
as
Gradus
de
dijs
gentium
witnesseth
.
Others
call
him
SATVRNE
,
&
BAAL
was
the
name
of
the
God
,
&
PIOR
of
the
mountaine
or
place
where
he
was
worshiped
.
Or
the
idoll
,
PEOR
was
so
called
because
he
was
naked
,
for
PAAR
signifieth
to
discouer
,
to
make
naked
,
namely
because
that
PRIAPVS
,
as
the
author
of
a
filthie
verse
sayth
,
had
his
secret
partes
alwaies
naked
,
and
neuer
couered
with
anie
garmentes
.
The
maner
of
the
worship
of
this
Idol
was
so
filthie
,
that
in
holy
assemblies
it
may
not
be
spoken
of
for
shame
,
wherby
we
gather
how
far
men
fall
away
from
God
when
the
light
of
the
truth
is
lost
:
they
also
worshiped
the
God
CHEMOS
.
For
it
is
sayd
.
1.
KINGS
.
11.
That
SO.
LOMON
built
an
alter
to
CHEMOSH
the
abhomination
of
MOAB
in
the
Mount
of
Oliues
.
And
that
which
is
written
in
IVD.
11.
that
CHEMOSH
is
the
God
of
the
Ammonites
,
is
not
contrary
to
this
place
,
for
it
seemeth
that
both
the
nations
worshipped
it
.
Who
this
CHA●MOSH
was
it
is
vncertaine
.
KAMAS
signifieth
to
hide
,
hereby
some
doe
gather
that
he
was
PLVTO
the
God
of
the
hels
,
or
of
thinges
vnder
the
earth
:
GYRALDVS
seemeth
to
say
that
VENVS
ASTART
was
called
CHEMOS
,
whiche
in
the
figure
of
a
starre
was
worshipped
of
the
Sidonians
and
the
Moabites
.
There
are
some
which
will
haue
BAAL
PEOR
,
and
CHEMOSH
to
haue
bin
one
and
the
same
God
,
to
whome
I
doe
not
assent
because
it
is
certaine
that
the
nations
worshipped
manie
Gods
,
some
thinke
that
CHEMOSH
was
that
God
of
banquets
and
drinkinges
,
who
is
called
of
the
Grecians
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
that
the
Greeke
alludeth
to
the
Hebrue
worde
.
The
nations
adioyning
to
them
had
also
their
Gods
or
Idols
.
The
Ammonites
had
MELCHOM
4.
KIN.
23.
IER.
49.
which
signifieth
their
king
,
peraduenture
hee
was
so
called
,
because
hee
was
chiefe
among
manie
Gods
which
〈◊〉
worshipped
for
their
defence
.
〈…〉
11.
The
God
of
the
Ammonites
is
called
MOLOCH
,
some
thinke
that
hee
was
Saturn●
what
if
he
and
Molcome
were
one
?
the
Philistines
had
Astaroth
,
that
is
Iuno
or
Venus
.
1.
SAM.
7.
The
Accaronites
had
Belzebub
,
that
is
thei
worshiped
the
god
of
a
flie
.
4.
KIN.
This
seemeth
to
be
the
●●me
with
that
,
which
is
called
of
the
Grecians
〈◊〉
.
PLINIE
in
his
29.
Booke
.
6.
chap.
ca●●eth
it
miodes
,
but
lib.
10.
cap.
2.
in
the
old
edition
he
calleth
it
achores
.
GREGORIVS
NA●IANS
:
calleth
it
ACARON
.
The
God
ACARON
was
called
so
of
ACARON
a
Citie
of
the
Philistines
where
hee
was
especially
worshipped
.
IVBITER
also
was
called
Apo●●nios
MVSCA●IVS
,
of
driuing
and
chasing
away
flies
,
for
the
multitude
of
flies
did
great
harme
to
the
Phenetians
,
therefore
they
sacrificed
to
that
God
&
prayed
him
to
driue
them
away
.
The
Philistines
also
worshipped
DAGON
,
of
whom
there
is
mention
made
.
IVD.
16.
1.
SAM.
5.
The
Hebrues
say
that
he
had
the
vpper
part
of
a
man
,
and
the
nether
part
of
a
fish
as
NEPTVNVS
and
SIRENE●
are
paynted
.
Dag
signifieth
a
fish
:
others
say
the
picture
of
a
man
set
forth
with
a
womens
face
.
The
Grecians
call
him
derceto
or
derce
.
EVSEBIVS
:
lib.
de
praparatione
Euangelica
:
sayth
DAGO
inuented
corne
and
the
plow
,
and
therefore
IVPITER
was
called
arotrios
amongest
the
Phaenecians
.
This
seemeth
well
to
agree
with
the
Hebrue
etimologie
for
Dagan
signifieth
corne
or
wheat
.
This
was
a
great
temptation
to
RVT
▪
For
no
man
will
willingly
forsake
his
Countrey
and
friendes
.
Neither
doth
piety
perswade
to
do
it
,
vnlesse
waighty
and
necessary
matters
doe
enforce
vs
.
Our
country
doth
allure
vs
to
it
,
according
to
that
saying
of
OVID
lib.
1.
de
ponts
.
Nescio
qua
natale
solum
dulcedine
cunctos
Ducit
,
&
immemores
non
sinit
esse
sui
.
Next
men
are
of
this
qualitie
that
they
can
hardlye
be
drawne
from
their
countrie
religion
.
God
in
I●REM
.
2.
cap
amplif●ing
the
sinne
of
his
people
being
fallen
away
,
sayth
if
they
should
go
thorow
the
whole
world
,
they
should
not
finde
any
nation
,
whiche
will
chaunge
their
Gods
with
other
Gods
:
yet
,
that
they
haue
chaunged
his
glorye
with
a
vayn
thing
,
&
with
those
which
are
not
treue
Gods
.
All
nations
do
straightly
keepe
those
Gods
which
they
haue
chosen
.
Therfore
it
is
a
hard
matter
to
turn
men
from
the
worshippe
of
false
Gods
to
the
worship
of
the
true
God
.
Wherefore
it
had
bene
no
maruel
if
RVTH
had
worshipped
straunge
Gods
,
and
refused
to
imbrace
a
new
religion
.
Furthermore
householde
examples
do
much
mooue
the
mindes
of
men
,
for
if
they
returne
to
idolatrie
whome
we
loue
,
especially
if
they
be
great
men
and
many
,
diuerse
men
although
they
loue
true
religion
beginne
to
fall
away
.
Therefore
it
had
bene
no
maruell
if
RVTH
had
returned
to
hers
,
being
shaken
and
weakened
by
the
perswations
of
their
mother
in
law
,
And
it
seemed
that
NAOMIE
was
not
of
that
minde
to
constrayne
RVTH
to
go
backe
,
but
to
trie
her
fayth
,
and
shee
had
a
care
least
it
should
bee
sayd
after
that
shee
was
forced
by
her
mother
in
law
to
receaue
the
Israelitish
religion
.
In
such
like
cases
the
minds
of
men
are
to
be
confirmed
by
contrary
examples
promises
and
threatninges
drawne
out
of
the
word
of
God
.
MAT.
10.
sayth
the
Lord
:
He
that
loueth
father
or
mother
aboue
me
is
not
worthy
of
me
,
hee
that
loueth
sonne
or
daughter
aboue
me
is
not
worthy
of
me
&c.
So
hee
that
preferreth
his
countrey
,
his
religion
and
other
thinges
before
Christ
.
Wee
must
not
looke
what
other
men
doe
whether
they
be
many
or
fewe
,
but
rather
howe
well
they
doe
it
and
what
God
doth
require
of
vs
:
and
he
is
to
be
solicited
with
dayly
prayer
,
that
he
will
confirme
and
preserue
vs
by
his
spirit
in
true
religion
.
The
7.
Sermon
.
16
And
Ruth
aunswered
entreate
me
not
to
leaue
thee
,
nor
to
depart
from
thee
,
for
whether
thou
goest
I
will
goe
:
and
where
thou
dwellest
I
will
dwell
:
thy
people
shal
be
my
people
and
thy
God
my
God
.
17
Where
thou
diest
I
will
die
,
and
there
will
I
be
buried
,
the
Lord
doe
so
to
me
and
more
also
,
if
ought
but
death
depart
me
and
thee
.
18
When
she
saw
that
she
was
steadfastly
minded
to
goe
with
her
,
she
left
speaking
vnto
her
.
RVTH
coulde
not
be
perswaded
by
any
meanes
to
leaue
her
mother
in
law
:
but
as
hot
lime
wherupon
colde
water
is
poured
,
shee
by
disswasion
becomes
more
earnest
and
forward
:
and
in
many
wordes
she
declared
that
she
would
not
depart
from
her
,
but
that
she
was
ready
to
suffer
all
estates
with
her
,
and
that
she
would
embrace
the
Israelites
religion
,
and
auoyd
the
superstition
of
the
Gen●●es
:
as
it
appeareth
by
her
wordes
.
Entreat
me
not
to
leaue
thee
&c:
or
set
not
against
me
nor
trouble
me
with
thy
disswasions
,
neither
hinder
me
from
going
with
thee
.
Whether
thou
goest
I
wil
goe
.
I
am
ready
to
suffer
all
troubles
with
thee
:
and
because
she
had
said
ORPAH
was
going
to
her
countrey
and
her
Gods
,
she
addeth
thy
people
my
people
(
vnderstand
is
or
shal
be
)
Thy
God
my
God
.
I
will
acknowledge
no
other
God
nor
other
people
but
that
God
of
Israel
whome
thou
doest
worshippe
and
in
whome
thou
doest
hope
and
beleeue
:
neyther
will
I
hereafter
worshippe
BAAL
PEOR
or
CHEMOS
the
Gods
of
my
nations
,
or
of
any
other
nations
.
Where
thou
diest
will
I
die
,
and
there
will
I
be
buried
.
This
is
the
affection
of
men
that
they
woulde
be
buried
in
the
graues
of
them
whome
they
loue
dearlie
,
and
not
be
seperated
from
them
after
they
were
dead
.
It
it
read
.
In
GENESIS
.
that
ABRAHAM
bought
ground
of
EPHRON
the
HITTITE
wherin
there
was
a
Caue
whiche
he
conu●●ted
to
a
buriall
place
for
him
and
his
:
first
he
was
buried
there
,
then
ISAAKE
,
then
IACOB
would
not
be
buried
in
Aegipt
but
bound
IOSEPH
by
an
othe
,
that
when
he
was
dead
hee
would
bury
him
in
the
land
of
CANAAN
in
the
Sepulcher
of
his
fathers
.
GEN.
47.
49.
TO●IAS
said
vnto
his
sonne
,
I
shall
die
,
bury
me
honourably
,
and
honour
thy
mother
,
and
also
bury
her
honourably
by
me
in
my
sepulcher
.
MEZENTIVS
although
hee
was
a
wicked
man
yet
in
Virg:
in
the
end
of
the
10.
Aeneid
he
entreateth
Aeneas
that
he
might
be
buried
in
the
sepulcher
of
his
sonne
LANSVS
,
It
is
accounted
as
a
cursse
to
lacke
the
honor
of
buriall
,
and
not
to
be
buried
in
the
Sepulchers
of
their
fathers
,
contrariwise
it
is
accounted
as
a
blessing
to
be
buried
honourably
.
But
true
Religion
being
decayed
,
superstitious
men
did
thinke
that
pompous
burials
profited
the
soules
departed
.
&c.
RVTH
addeth
an
othe
by
the
whiche
she
confirmeth
that
shee
will
not
leaue
her
mother
in-law
.
The
Lord
doe
so
to
me
and
more
also
,
if
ought
but
death
depart
mee
and
thee
.
Shee
doth
not
simplye
sweare
but
curseth
her selfe
if
she
keepe
not
her
promise
.
This
kinde
of
swearing
is
often
times
vsed
in
the
scriptures
.
The
Lord
doe
so
to
me
and
more
also
.
But
it
is
not
expressed
what
euils
they
do
wish
for
themselues
which
vse
those
words
,
or
to
what
vengeance
they
yeeld
themselues
if
they
falsifie
their
faith
:
For
the
holy
Ghost
by
these
Aposiopeses
would
teach
vs
,
that
we
must
deale
warily
in
swearing
,
and
beware
least
that
our
toong
runne
before
our
minde
,
for
here
that
saying
ought
especially
to
haue
place
:
Toong
whether
doest
thou
goe
?
It
is
to
be
obserued
that
godly
men
oftentimes
vsed
swearinges
in
the
old
and
newe
Testament
.
Not
in
all
causes
but
onely
in
graue
and
waightie
matters
.
And
the
maner
which
they
vsed
is
noted
,
for
all
othes
are
not
of
one
sorte
.
This
maner
which
RVTH
vsed
,
sheweth
that
all
they
should
at
length
perish
,
who
prophane
the
name
of
God
by
violating
their
othe
,
moreouer
the
sainctes
doe
performe
in
deede
,
those
thinges
which
they
promised
by
othe
,
as
RVTH
also
did
.
There
are
some
who
do
enterpret
these
words
conditionally
.
The
Lord
doe
so
to
me
:
and
so
forward
:
if
God
giue
me
power
and
abilitie
as
hee
hath
done
hitherto
I
will
be
constant
:
and
so
forward
.
But
the
first
sence
,
that
it
should
be
the
forme
of
an
othe
is
more
playne
and
simple
.
Here
is
a
notable
example
in
RVTH
propounded
to
vs
,
first
her
conuersion
to
God
,
and
confession
of
her
faith
,
denying
her
own
nation
and
religion
.
She
doth
confesse
that
she
will
ioyne
her self
to
the
true
God
and
his
people
.
RAHAR
made
the
like
confession
In
IOSVA
.
2.
cap.
for
the
Lord
himselfe
is
your
God
and
so
forward
.
Next
here
is
an
example
of
loue
to
God
and
our
neighbour
.
Because
without
doubt
she
had
learned
of
her
father
in
law
,
of
her
mother
in
lawe
,
and
husband
,
and
especially
by
the
inspiration
of
the
holy
Ghost
:
the
God
of
Israell
to
be
the
true
God
,
and
leauing
BAAL
P●OR
and
other
Gods
,
and
Goddesses
of
the
nations
,
she
hasteneth
her selfe
to
that
land
,
where
the
true
God
is
worshipped
,
neyther
doth
shee
suffer
her selfe
to
be
hindered
by
any
pleasures
of
this
life
.
She
might
haue
liued
more
pleasantly
amongest
her
friendes
,
and
as
it
seemed
haue
gotten
her
a
husband
more
easily
.
Yet
she
had
rather
(
as
it
is
sayd
of
MOSES
in
the
Epistle
to
the
Hebrues
)
to
suffer
trobles
with
the
people
of
god
,
then
to
enjoy
the
pleasures
of
sinne
for
a
season
,
esteeming
the
reproche
of
Christ
to
be
greater
riches
than
the
treasures
of
MOAB
:
If
she
had
bin
without
fayth
shee
woulde
haue
returned
home
to
the
Idolaters
,
for
euery
imagination
of
a
better
marriage
,
of
riches
,
and
such
other
commodities
.
She
dyd
heare
the
word
of
God
with
profite
,
and
therefore
she
might
be
compared
to
the
tree
well
planted
,
and
the
house
builded
on
a
rocke
.
MATT.
7.
cap.
Here
we
haue
also
an
example
of
loue
towardes
our
neighbour
,
hee
is
our
neighbour
who
wanteth
our
helpe
,
or
wealth
or
counsell
.
LVKE
.
10.
NAOMIE
being
striken
in
age
and
care
,
did
lacke
the
helpe
of
others
.
Therefore
RVTH
would
not
go
away
from
her
,
who
had
not
receaued
small
giftes
from
her
,
and
though
she
also
was
destitute
of
necessary
thinges
yet
shee
trusting
in
Gods
goodnes
,
would
not
forsake
her
mother
in
law
,
whom
shee
esteemed
as
her
own
mother
.
Good
Lord
how
few
are
there
at
this
day
,
I
say
not
daughters
in-lawe
which
will
shew
such
friendship
to
their
mothers inlaw
:
but
how
fewe
children
are
there
which
will
shew
suche
friendship
to
their
mothers inlaw
or
affection
to
their
parentes
being
olde
?
Many
cannot
be
perswaded
by
any
reasons
be
they
neuer
so
great
to
be
present
,
and
to
serue
their
parents
when
they
are
diseased
.
But
when
their
parents
are
in
good
estate
they
abhorre
theyr
company
,
if
they
be
somewhat
seuere
.
They
are
very
rare
who
thinke
that
they
cannot
bestowe
so
many
benefites
vpon
their
Parents
as
they
haue
receiued
from
them
:
yea
they
do
oftentimes
forsake
them
in
greatest
daungers
:
and
the
cause
of
this
matter
is
,
because
they
are
destitute
of
fayth
and
loue
.
In
that
that
RVTH
denied
her
countrie
religion
,
and
embraced
the
Israelites
religion
,
the
vocation
of
the
Gentiles
is
prefigured
,
who
leauing
their
superstitions
,
turned
to
the
God
of
ISRAEL
.
At
last
NAOMIE
seeing
her
daughter
in
law
fully
purposed
to
go
with
her
,
she
would
trouble
her
no
more
:
but
when
shee
had
sufficiently
seene
and
tried
her
constancy
,
shee
willingly
tooke
her
as
a
companion
of
her
iourney
,
she
did
wish
also
the
other
to
bee
conuerted
to
true
religion
.
Without
doubt
shee
reioyced
and
did
thanke
God
that
he
had
prouided
her
(
being
afflicted
so
many
wayes
)
so
faithfull
a
daughter
.
For
it
should
haue
bene
a
troblesome
&
a
hard
iourny
to
her
,
to
trauel
so
farre
without
a
trusty
companion
.
Shee
doth
teach
vs
by
her
example
that
we
must
not
be
troblesome
to
them
,
who
doe
propound
to
themselues
,
to
do
good
things
,
we
ought
rather
withstand
than
who
do
deuise
wicked
things
,
that
we
may
keep
them
back
from
their
purposes
,
and
although
they
be
verie
stubborne
,
yet
we
must
at
no
hand
giue
place
vnto
them
.
Let
men
that
are
poore
and
afflicted
gather
this
comfort
also
,
that
God
can
stir
vp
men
to
helpe
and
feede
them
.
And
when
they
seeme
moste
forsaken
,
yet
let
them
not
be
driuen
to
desperation
by
the
enemy
of
mankinde
.
The
8.
Sermon
.
19.
So
they
went
both
vntill
they
came
to
Bethlehem
and
when
they
were
come
to
Bethlehem
,
it
was
noysed
of
them
through
all
the
city
,
and
they
sayd
,
is
not
this
Naomie
?
20
And
shee
aunswered
them
,
call
me
not
Naomie
,
but
call
mee
Mara
:
for
the
almightie
hath
geuen
me
much
bitternes
.
21
I
went
out
full
,
and
the
Lord
caused
me
to
returne
emptie
:
why
call
yee
mee
Naomie
seeing
the
Lord
hath
humbled
mee
,
and
the
allmightie
hath
brough
me
vnto
aduersitie
.
22
,
So
Naomie
returned
and
Ruth
the
Moabitesse
her
daughter
in
lawe
with
her
,
when
she
came
out
of
the
country
of
Moab
:
&
they
came
to
Bethlehem
in
the
beginning
of
barl●e
haruest
.
IT
is
described
in
these
fewe
wordes
,
how
NAOMIE
and
RVTH
came
out
of
the
land
of
Moab
to
Bethlehem
,
in
the
land
of
Iudah
,
and
what
befell
to
them
and
what
time
of
the
yeare
they
went
this
iourney
,
which
doth
containe
great
doctrine
and
comfort
.
First
,
they
say
that
both
of
them
went
togither
in
their
iourney
,
vntill
they
came
to
Bethlehem
.
RVTH
whiche
was
the
yonger
,
and
therfore
more
light
,
did
not
goe
before
her
,
being
olde
but
wayted
on
her
,
neither
is
it
to
be
doubted
but
that
shee
did
lessen
the
griefe
of
her
mother
in
lawes
iourney
by
pleasaunt
speches
,
&
al
other
means
that
she
could
.
It
is
the
duetie
of
young
folkes
when
they
trauell
with
their
elders
to
haue
a
care
of
them
,
this
phrase
seemeth
to
declare
that
they
did
not
linger
in
theyr
iourney
but
went
right
to
Bethlehem
.
For
it
doth
not
become
women
to
linger
in
their
way
.
The
whole
Citie
is
mooued
at
their
comming
.
Him
.
in
the
coniugation
Niphal
signifieth
to
make
a
tumult
or
a
noyse
or
a
sound
.
1.
SAM.
4.
Verse
.
5.
when
the
arke
was
brought
into
the
tentes
,
it
is
said
that
the
Israelites
cried
as
though
the
earth
had
shooke
.
The
Septuagint
doe
vse
this
word
Cai
echesen
and
it
sounded
,
as
it
is
in
this
place
also
:
1.
KINGS
.
1.
verse
.
45.
When
the
king
was
chosen
the
Citie
was
in
a
tumult
or
was
moued
with
a
noyse
.
MATT.
21.
when
Christ
went
into
Ierusalem
the
EVANGELIST
sayth
that
the
Citie
was
moued
.
Also
in
this
place
the
Citie
is
moued
that
is
:
They
were
astonied
,
they
had
diuers
speeches
of
the
comming
of
the
poore
women
:
they
did
flocke
to
see
them
,
as
in
many
Cities
,
they
do
sometimes
behaue
themselues
too
too
impudently
,
when
straungers
come
:
they
wonder
at
this
chaunge
of
thinges
.
By
this
it
appeareth
that
NAOMIE
was
a
woman
of
great
renowne
and
ELIMELECH
her
husband
was
a
man
of
some
accompt
.
For
at
the
comming
of
poore
men
there
is
no
great
concourse
of
people
:
They
asked
if
this
was
NAOMIE
?
that
name
signifieth
plentifull
sweete
and
pleasaunt
.
The
meaning
is
,
is
not
this
that
moste
notable
woman
which
suffered
so
many
trobles
?
or
this
bewtiful
woman
?
truely
she
aunswereth
not
to
her
name
.
We
haue
bene
Troians
.
Good
Lord
how
much
is
she
changed
!
For
though
some
spake
this
of
a
good
minde
,
marueiling
at
so
great
a
chaunge
,
yet
it
is
probable
that
some
laught
her
to
scorne
,
because
shee
had
lost
her
beautie
and
her
goods
by
seeking
for
a
better
condition
,
according
to
the
maner
of
the
common
people
.
But
that
doth
greatly
troble
vs
,
when
others
doe
mocke
vs
,
in
our
afflictions
,
and
doe
not
rather
sorrowe
with
vs
,
we
see
with
such
scoffes
euen
most
valiant
men
much
troubled
.
By
the
way
we
doe
also
learne
that
bewtie
is
a
fraile
thing
which
perisheth
by
diseases
,
by
olde
age
,
by
euill
vsage
,
and
by
many
other
meanes
.
Therefore
we
must
not
haue
too
much
trust
in
beautie
.
There
are
excellent
sentences
concerning
this
matter
amongst
the
Ethnickes
.
Shee
doth
desire
them
to
call
her
no
more
NAOMIE
but
rather
MARA
,
that
is
they
should
call
her
bitter
,
sad
and
afflicted
because
of
the
bitternes
wherewith
God
himselfe
had
touched
her
,
and
that
which
shee
had
said
in
a
worde
she
afterwardes
expresseth
more
fully
:
I
went
out
full
,
and
the
Lorde
caused
me
to
returne
emptie
.
I
had
a
husband
and
children
and
wealth
,
and
nowe
I
am
destitute
of
all
these
,
and
therefore
I
doe
not
aunswere
to
my
name
.
My
affaires
are
no
more
in
that
estate
wherein
they
were
when
I
was
in
flourishing
age
and
bewtie
:
God
hath
pressed
and
humbled
me
with
diuers
troubles
:
therfore
an
other
name
doth
agree
with
my
estate
.
Wee
learne
by
this
,
that
godly
men
wheresoeuer
they
be
,
whether
at
home
or
abroad
want
not
their
crosses
.
When
NAOMIE
returned
into
her
country
,
she
was
entertained
with
scoffes
,
no
doubt
.
But
in
the
land
of
MOAB
also
,
shee
must
needes
see
&
heare
many
things
which
greatly
greeued
her
mind
.
God
doth
graunt
a
truce
to
his
children
for
a
time
but
in
the
meane
season
he
woulde
they
should
gather
their
wittes
togither
,
and
prouide
for
the
troubles
to
come
.
Wee
must
not
desire
of
God
to
liue
without
a
crosse
,
who
doth
chasten
them
whom
he
doth
loue
.
HEBRV
.
12.
2.
TIM.
3.
all
that
will
liue
godly
must
suffer
persecutions
.
ACTES
14.
we
must
goe
into
the
kingdome
of
heauen
through
manie
troubles
.
Let
vs
not
thinke
then
that
it
is
an
argument
that
God
is
angry
with
vs
,
when
he
doth
afflict
vs
with
diuers
trobles
.
Secondly
here
is
to
be
seene
how
NAOMIE
gouerned
her self
,
in
that
new
affliction
and
other
trobles
,
wherewith
shee
was
greatly
oppressed
.
She
ouercame
all
troubles
with
patience
.
She
did
giue
place
to
them
that
skorned
her
,
so
that
if
it
pleased
them
they
might
for
NAOMIE
call
her
MARA
.
She
spake
nothing
impiously
against
god
,
or
reprochfully
against
man
:
the
old
woman
might
easily
haue
found
some
thinges
,
with
the
which
shee
might
haue
vpbraided
those
which
so
entertained
her
,
saying
how
impudent
are
you
?
what
meaneth
this
concourse
?
did
you
neuer
see
poor
&
afflicted
women
?
haue
ye
nothing
to
do
at
home
?
do
you
reioice
at
other
mens
troubles
?
Truely
you
doe
shewe
your
great
foolishnes
,
or
rather
enuie
.
But
she
vseth
no
suche
wordes
,
shee
doth
deale
peaceably
with
them
,
and
she
doth
confesse
freely
,
that
her
estate
was
in
a
hard
case
.
But
how
could
she
beare
the
reproches
of
the
people
,
and
lightly
beare
so
many
troubles
,
when
all
of
vs
by
nature
are
vnpatient
?
first
she
doth
confesse
that
these
thinges
fell
not
our
by
chaunce
but
that
GOD
was
the
first
author
of
these
troubles
,
who
gouerning
al
things
well
according
to
his
good
wil
,
doth
iniurie
to
no
man
.
God
hath
brought
me
back
(
saith
she
)
he
hath
troubled
me
,
he
hath
afflicted
me
,
shee
doth
not
accuse
the
Moabites
nor
her
husband
nor
children
nor
fortune
,
but
attributeth
al
〈◊〉
to
God
.
If
we
beleeue
that
God
who
is
a
most
iust
and
mercifull
father
doth
impose
the
crosse
vpon
vs
.
Wee
shal
be
the
more
patient
.
We
haue
an
example
of
IOSEPH
,
who
said
he
was
sent
of
God
to
Aegipt
:
also
DAVID
who
said
that
GOD
did
commaund
Shimei
to
cursse
him
.
We
must
not
thinke
what
they
are
who
doe
hurt
vs
,
either
in
word
or
deede
:
but
what
we
are
and
with
what
sinnes
wee
prouoke
Gods
wrathe
against
vs
,
what
we
haue
deserued
,
and
let
vs
submit
our selues
to
him
:
if
wee
rest
vppon
second
causes
,
we
shal
neuer
haue
quiet
minds
.
Then
shee
doth
acknowledge
that
God
did
send
her
those
troubles
,
for
good
&
and
not
to
ouerthrow
her
:
for
shee
sayd
he
humbled
her
.
This
word
signifieth
to
humble
,
to
afflict
:
for
of
trouble
humilitie
doth
follow
.
Trouble
doth
giue
vnderstanding
.
This
NAOMIE
was
not
without
her
faultes
.
It
may
be
shee
did
not
know
before
he
was
dead
,
how
notable
a
husband
shee
had
,
and
the
same
may
be
sayd
of
her
children
and
wealth
●●d
health
.
&c.
or
els
she
had
too
much
delight
in
them
,
and
trusted
too
muche
in
them
.
God
doth
take
away
those
thinges
wherin
wee
put
our
hope
&
confidence
that
our
whole
hart
may
depend
on
him
alone
.
DAVID
sayth
in
the
Psalme
:
it
is
good
O
Lorde
that
thou
hast
humbled
me
.
This
profite
of
the
Crosse
is
great
which
ought
to
teache
vs
patience
:
for
god
prepareth
a
way
to
thinges
greater
by
troubling
vs
.
As
if
any
man
taketh
down
an
old
house
that
he
might
build
a
new
house
better
than
the
other
.
Further
she
saith
twise
that
shee
is
afflicted
with
the
almightie
god
,
who
can
easily
conuert
troubles
into
prosperitie
.
In
all
trobles
think
that
god
is
almightie
,
&
therfore
it
is
not
hard
to
him
,
if
he
will
and
the
good
of
his
children
do
so
require
,
to
deliuer
them
out
of
their
troubles
.
Hee
doth
make
the
poore
rich
,
he
doth
heale
the
sicke
,
he
doth
raise
vp
from
the
dead
hee
doth
decke
the
despised
with
great
authoritie
.
Furthermore
he
doth
sometime
bring
his
children
into
great
aduersities
for
this
cause
,
that
they
may
afterwards
acknowledge
him
their
only
deliuerer
,
and
giue
him
thankes
.
In
the
last
place
it
is
noted
what
time
of
the
yeare
she
returned
into
her
countrie
,
namely
in
the
spring
time
when
they
began
to
reape
barly
.
About
the
feast
of
the
passeouer
they
began
to
reape
barly
.
The
Chaldean
interpreter
saith
that
she
came
the
first
day
of
the
passeouer
when
the
Israelites
began
to
reape
the
sheafe
or
handfull
of
the
first
fruites
whiche
was
barely
:
LEVI
.
23.
ca
:
It
is
written
that
the
15.
day
of
the
month
of
Nishan
they
offered
a
handfull
of
eares
of
the
first
fruites
of
their
corne
,
this
was
barely
as
the
Hebrue
interpreters
do
affirme
:
this
matter
is
mentioned
for
the
historie
of
the
chap.
following
how
RVTH
went
to
gather
cares
and
came
acquainted
with
BOAZ
.
NAOMIE
doth
teach
vs
by
this
example
,
that
we
do
not
neglect
occasion
,
which
is
(
as
CICERO
saith
)
a
time
which
hath
in
it selfe
a
dexteritie
to
doe
somewhat
,
or
not
to
do
:
this
in
attempting
&
performing
matters
is
of
great
importance
.
Thinges
haue
their
time
as
SALOMON
saith
in
his
preacher
.
PAVL●
to
the
EPHE.
COLO.
commaundeth
to
redeem
the
time
.
The
metaphor
is
borowed
of
biers
.
Hee
that
letretth
it
slip
afterwardes
cannot
haue
it
againe
.
The
olde
man
in
PLAVTVS
sayth
,
when
thou
art
a
young
man
,
nowe
that
thy
bloud
is
sound
,
thou
oughtest
to
giue
diligence
to
thy
affaires
.
Let
youthes
when
occasion
is
offered
learne
their
bookes
and
true
religion
:
let
them
not
deferre
it
vnto
others
times
whiche
will
lesse
agree
for
the
learning
of
these
matters
,
Assone
as
NAOMIE
hoped
that
she
could
get
any
liuing
in
the
field
,
shee
returned
into
her
own
countrey
,
she
doth
not
deferre
the
matter
vntil
all
corne
was
gathered
.
SALOMON
.
10.
PRO.
Who
doth
gather
in
the
sommer
is
a
wise
sonne
.
Cap.
20.
The
slouthfull
will
not
plowe
because
of
winter
,
therefore
shall
he
begge
in
sommer
,
but
haue
nothing
.
CAP.
2.
The
9.
Sermon
.
1
Then
Naomies
husband
had
a
kinseman
one
of
great
power
of
the
familie
of
Elimelech
&
his
name
was
bohaz
.
2
And
Ruth
the
Moabitisse
saied
vnto
Naomie
,
I
pray
thee
let
me
go
to
the
fielde
and
gather
●ares
of
corne
after
him
,
in
whose
sight
I
find
fauor
.
And
she
answered
:
Go
my
daughter
.
3
And
she
went
&
came
,
and
gleaned
in
the
field
after
the
reapers
,
and
it
came
to
passe
,
that
she
met
with
the
portion
of
the
field
of
Bohaz
,
who
was
of
the
familie
of
Elimelech
.
IT
is
declared
in
the
former
chapter
,
how
RVTH
was
conuerted
to
true
religion
,
and
followed
her
mother
in-law
into
the
land
of
Iudah
:
In
this
chapter
is
shewed
how
she
came
acquainted
with
BOHAZ
.
Besides
a
notable
example
of
gods
prouidence
:
there
are
also
in
this
chapter
propounded
by
the
holy
ghoste
,
examples
of
many
good
duties
or
vertues
in
NAOMI
&
her
daughter
in-law
,
in
BOHAZ
and
his
household
.
First
it
sheweth
how
BOHAZ
was
kinsman
to
ELIMELECH
,
and
a
man
thus
titled
Chail
which
word
signifieth
,
forces
,
strength
,
and
wealth
.
He
was
as
it
doth
apeare
,
a
wise
man
,
strong
and
wealthy
,
the
which
is
heere
recorded
before
,
for
the
historye
folowing
The
Hebrue
and
Chalde
interpreters
thinke
,
that
this
BOAZ
was
IBZAN
the
Iudge
.
For
that
it
is
said
in
the
12.
chap.
of
the
IVDGES
,
that
IBZAN
of
Bethlahem
raigned
after
IPHTAH
.
But
as
concerning
this
kindred
Bibliander
in
his
bookes
(
gathered
out
of
the
HEBRVE
Chronicles
)
de
demonstratione
euangelica
,
(
not
yet
come
to
light
)
doth
note
that
ELIMELECH
and
NAAS●ON
,
but
LIRA
in
his
commentaries
vpon
this
booke
the
2.
3.
chap.
doth
note
that
ELIMELECH
,
and
SALMAN
the
father
of
this
BOAZ
were
brethren
,
wherof
it
shal
be
spoken
afterwardes
.
RVTH
asked
leaue
of
her
mother
in
law
to
go
into
the
fields
to
gather
eares
.
The
Grecians
doe
call
gleaning
Calamon
Sullogen
to
gather
eares
Calamasthi
the
which
is
lawfull
by
the
lawe
,
LEVIT.
19.
when
ye
reap
the
haruest
of
your
ground
ye
shall
not
reape
euery
corner
of
your
fieldes
,
neyther
shalt
thou
gather
the
gleaning
of
the
haruest
.
Thou
shalt
not
gather
the
grapes
of
the
vineyard
cleane
neyther
euery
grape
of
the
vineyarde
,
but
thou
shalt
leaue
them
for
the
poore
&
strangers
,
for
I
am
the
Lord
your
god
.
Afterward
23.
chap.
And
when
you
reape
the
haruest
of
your
land
,
thou
shal
not
ridd
cleane
the
corners
of
thy
field
when
thou
reapest
,
neyther
shalt
thou
make
any
after
gathering
of
thy
haruest
,
but
shalt
leaue
them
vnto
the
poore
,
and
to
the
stranger
:
I
am
the
Lord
thy
god
.
DEVTRO
.
24.
When
thou
doest
mow
thy
haruest
in
thy
field
,
and
hast
forgotten
a
sheafe
in
the
fielde
,
thou
shalt
no●
goe
againe
to
fet
it
,
but
it
shal
be
for
the
straunger
,
for
the
fatherlesse
,
and
for
the
widow
,
that
the
Lord
thy
GOD
may
blesse
the
in
all
the
works
of
thy
hands
.
When
thou
beatest
thyne
Oliue
tree
,
thou
shalt
not
goe
ouer
the
boughes
againe
:
but
it
shal
be
for
the
straunger
fatherlesse
,
and
widowes
.
When
thou
gatherest
thy
vineyard
,
thou
shalt
not
gather
the
grapes
cleane
after
the
:
but
they
shal
be
for
the
straunger
,
for
the
fatherlesse
,
and
for
the
widowes
.
And
remember
that
thou
wast
a
seruaunt
in
the
land
of
Aegipt
,
therefore
I
commaund
thee
to
doe
this
thing
.
Furthermore
LEVIT.
25.
chap
,
hee
doth
commaund
that
the
seuenth
yeare
be
a
sabbaoth
to
the
Lord
.
They
ought
not
to
sowe
,
nor
plant
vineyards
,
but
those
which
grew
of
themselues
,
should
they
leaue
to
the
straungers
and
poore
.
Likewise
in
the
yeare
of
Iubile
.
MATT.
12.
The
Pharisies
accused
not
Christes
Disciples
,
(
whiche
on
the
sabaoth
daye
did
goe
through
the
corne
,
and
gather
eares
,
and
eate
)
of
theft
or
spoyle
,
but
of
breaking
the
Sabaoth
.
Although
it
was
lawfull
for
straungers
,
and
widowes
to
gather
eares
:
yet
RVTH
woulde
not
doe
it
without
the
aduise
of
her
mother
in
law
.
Daughters
in
law
may
learn
by
this
example
,
how
to
esteeme
their
mothers
in
law
,
and
how
to
honour
them
.
This
woman
did
not
contemne
her
mother
in
law
,
though
she
had
lost
her
husband
and
had
no
children
by
him
:
moreouer
she
is
constrayned
to
nourish
her
,
she
loueth
her
aswell
as
if
shee
had
bene
her
owne
mother
.
The
commaundement
of
the
Lord.
Thou
shalt
honor
thy
parentes
:
doth
comprehend
both
mother
in
lawe
and
fathers
in
law
.
Honour
doth
also
consist
in
this
,
that
daughters
in
law
doe
aduise
with
theyr
mothers
in
lawe
,
when
they
goe
a
iourney
,
or
doe
anie
other
things
whiche
are
of
any
moment
.
There
are
now
few
daughters
in
lawe
,
or
naturall
daughters
whiche
deale
so
modestly
with
theyr
parentes
.
If
they
shoulde
nourish
theyr
mothers
in
law
as
she
did
,
and
should
consult
with
them
of
things
to
be
done
,
good
Lorde
what
brawles
would
they
moue
?
If
theyr
parentes
of
naturall
affection
,
or
good
will
,
whiche
they
beare
to
their
children
,
doe
admonish
them
what
they
should
doe
,
or
not
doe
,
how
greeuously
will
they
vpbraide
them
?
howe
many
children
are
there
which
walke
the
streetes
in
the
night
against
their
fathers
willes
?
how
manie
daughters
which
runne
to
all
gasinges
and
daunsinges
?
NAOMIE
did
aunswer
her
friendly
,
(
go
my
daughter
)
Let
not
mothers
in
law
being
consulted
with
of
theyr
daughters
in
law
,
mock
them
,
nor
vpbraide
them
with
bitter
wordes
:
but
aunswere
them
courteously
,
that
they
may
thinke
them selues
to
be
esteemed
as
naturall
daughters
.
Againe
shee
calleth
her
daughter
,
shee
reprocheth
her
not
.
It
is
profitable
and
comely
for
straunge
widowes
(
especially
if
they
be
yong
and
bewtiful
)
to
keep
themselues
at
home
,
and
not
to
go
alone
,
nor
wander
into
the
streetes
,
least
they
be
suspected
for
vnhonest
,
or
be
rauished
as
wee
may
read
of
DINAH
the
daughter
of
IACOB
.
Necessitie
which
is
the
extreemest
and
greatest
dart
,
constrained
her
to
go
out
of
her
house
,
that
she
might
get
her
owne
liuing
,
and
her
mother
in
lawes
.
Let
not
parentes
be
too
rigorous
,
but
graunt
those
thinges
whiche
are
conuenient
,
RVTH
went
into
the
fields
to
gather
eares
.
She
did
not
like
an
idle
huswife
,
looke
for
foode
from
heauen
,
shee
did
not
steale
other
mens
goodes
,
shee
did
not
lay
out
her
body
to
sinne
,
to
get
her
thinges
necessary
,
but
shee
applied
her selfe
to
honest
labour
,
yea
,
and
to
hard
labor
:
for
to
reape
corn
,
to
gleane
,
and
to
seeke
eares
through
the
fieldes
in
the
greatest
heate
of
the
sunne
is
a
hard
and
troublesome
labor
.
Neither
would
she
be
troblesome
to
anie
bodie
:
for
she
promiseth
to
goe
into
his
fieldes
in
whose
fight
shee
found
fauour
,
that
was
to
whome
shee
was
acceptable
,
with
whose
good
wil
she
might
gather
eares
.
She
doth
also
obserue
the
time
and
occasion
of
getting
her
liuing
.
She
was
not
vrged
to
labour
as
many
must
,
but
of
her
owne
good
will
,
and
diligently
,
she
did
that
which
she
shoulde
doe
.
Godly
women
ought
to
follow
this
notable
example
of
labor
and
humilitie
.
PAVLE
saith
4.
chap.
EPHE.
who
so
doth
steale
let
him
steale
no
more
:
but
let
him
labour
and
worke
with
his
handes
,
the
thing
which
is
good
,
that
hee
may
bestow
vpon
whome
it
is
needfull
.
Not
that
necessitie
doth
driue
all
men
to
worke
with
theyr
handes
,
but
rather
to
endure
any
extremities
then
to
vse
deceites
,
fraudes
,
or
other
guiles
,
al
which
are
comprehended
vnder
this
worde
steale
.
There
is
not
one
kinde
of
labour
:
there
is
a
labour
which
doth
more
require
the
minde
than
the
body
,
as
to
giue
iudgement
,
to
gouerne
a
Churche
or
schoole
,
to
minister
phisicke
&c.
For
who
so
thinketh
that
iudges
,
Ministers
,
Shoolemaisters
,
and
Phisitions
do
not
laboure
,
is
no
lesse
foolishe
,
then
they
which
do
thinke
,
that
no
body
laboreth
in
the
●hip
,
but
the
plumpers
,
and
rowers
,
&
not
they
which
do
hold
the
stern
.
Agayne
,
there
is
a
laboure
which
doth
especially
require
the
body
,
and
this
is
not
of
one
kind
:
for
ther
are
many
crafts
and
occupations
.
As
euery
member
of
the
body
haue
their
function
:
so
in
the
body
of
the
common
wealth
,
euerye
man
hath
his
peculiar
labour
,
and
it
is
not
profitable
that
euery
man
shoulde
vse
one
art
.
The
apostle
commaundeth
to
worke
To
agathon
that
which
is
good
&
honest
.
For
there
are
mataiotechniai
as
tumbling
and
iugling
:
there
are
some
deuelishe
craftes
,
as
engr●sers
,
vsurers
,
baudes
,
which
were
better
to
doe
nothing
,
then
so
to
exercise
their
labours
.
There
are
some
which
do
onely
serue
mens
pleasures
.
But
God
doth
commaund
vs
honest
labours
.
God
placed
ADAM
before
his
fall
in
paradise
,
and
would
not
suffer
him
to
bee
idell
,
but
to
dresse
the
garden
,
the
which
hee
might
haue
done
without
trouble
:
after
his
fall
his
will
was
,
that
hee
should
get
his
bread
with
the
sweat
of
his
browes
,
and
that
hee
should
till
the
earth
with
hard
labour
,
which
was
curssed
for
hys
sinne
.
SOLOMON
PROV.
6.
doth
stirre
vs
vpp
to
laour
by
the
example
of
the
Antes
,
and
he
immitateth
and
remembreth
the
wordes
of
the
sluggardes
that
can
scarse
be
drawn
out
of
their
beddes
.
Also
the
wise
men
of
the
gentiles
doe
commend
laboure
,
and
disprayse
Idlenesse
.
The
Massilienses
(
as
valerius
Maximus
doth
testifie
)
did
shut
out
all
them
which
would
seek
to
liue
sluggishly
vnder
the
pretence
of
religion
.
If
our
auncestours
had
done
so
,
in
some
yeers
past
we
should
not
haue
had
so
many
orders
of
Monkes
:
but
euery
man
ought
not
onely
to
do
that
which
is
good
,
in
hys
calling
,
but
in
a
lawful
time
,
and
not
vppon
daies
forbidden
,
and
while
strength
doth
serue
.
Neither
is
there
anye
cause
why
any
man
should
tyre
out
himselfe
with
immoderate
laboures
,
and
those
things
which
thou
hast
gotten
by
thy
labours
are
to
be
ascribed
to
the
blessings
of
God
.
The
Appostle
in
the
1.
THES.
4.
and
the
2.
THES.
3.
chapter
,
doth
shew
the
cause
wherfore
good
men
ought
to
labour
:
namely
,
that
they
may
help
the
needy
,
and
that
they
may
haue
thinges
necessary
,
and
not
be
burdensome
to
others
,
as
straungers
,
Annabaptistes
,
&
other
idle
fellows
are
.
It
befell
that
without
any
direction
of
man
,
shee
came
into
the
field
of
BOHAZ
,
or
it
came
to
passe
or
chaunced
:
this
word
Mikraeh
,
signyfieth
the
successe
,
the
issue
,
or
chance
.
1.
SAM.
6.
verse
.
9.
of
the
ark
it
is
sayd
,
if
it
go
to
Bethshemesh
,
it
is
he
that
did
vs
al
this
euill
:
but
if
not
,
we
shall
know
then
that
it
is
not
his
hand
which
touched
vs
:
but
it
was
a
chaunce
that
happened
vs
,
&c.
If
thou
doest
consider
RVTHES
will
,
it
was
by
chaunce
that
she
went
into
that
fielde
:
if
the
purpose
of
God
,
he
led
her
as
it
were
by
the
hand
:
those
thinges
which
seem
to
vs
to
be
done
by
chaunce
are
not
done
without
the
prouidence
of
God
.
We
may
haue
an
example
out
of
the
law
,
where
this
matter
is
prooued
:
EXOD.
21.
and
DEVT.
19.
If
two
men
fel
trees
,
and
the
axe
slide
out
of
the
hand
of
one
of
them
and
kill
his
neighbour
:
he
did
this
vnwillingly
,
and
therefore
he
was
allowed
a
sanctuary
:
but
as
concerning
God
,
hee
deliuered
him
ouer
for
certayn
causes
.
HIEROM
on
the
12.
chapter
of
IEREMI
saith
,
that
nothing
falleth
out
either
good
or
euill
,
by
chaunce
,
but
by
Gods
prouidence
and
iudgement
:
as
it
is
said
in
the
Prouerbs
of
SALOMON
:
Lots
are
gouerned
of
God
.
If
a
sparrow
cannot
fall
to
the
ground
without
Gods
wil
?
what
can
come
by
fortune
in
mans
affairs
which
doth
not
fall
out
by
Gods
determinate
councell
?
we
see
how
God
doth
direct
and
blesse
those
men
which
take
honest
laboures
in
hand
:
of
which
we
will
speake
more
afterwardes
:
but
shee
was
well
accepted
of
BOHAZ
and
his
familie
.
The
10.
Sermon
.
4
And
behold
,
Boaz
came
from
Bethlehem
,
and
said
vnto
the
reapers
.
The
Lorde
be
with
you
:
and
they
aunswered
him
,
the
Lord
blesse
thee
.
5
Then
said
Boaz
vnto
his
seruant
that
was
appointed
ouer
the
reapers
,
whose
mayd
is
this
?
6
And
the
seruaunt
that
was
appointed
ouer
the
the
reapers
answered
,
and
sayd
,
it
is
the
Moabitishe
mayde
,
that
came
with
Naomi
out
of
the
countrey
of
Moab
.
7
And
she
said
vnto
vs
,
I
pray
you
let
me
gl●ane
and
gather
after
the
reapers
,
among
the
Sheues
:
so
shee
came
,
and
hath
continued
from
that
time
in
the
morning
vntill
now
,
saue
shee
taried
a
little
in
the
house
.
WE
haue
declared
before
that
RVTH
hauing
first
gotten
leaue
of
her
mother
in
lawe
to
gather
eares
after
the
reapers
,
came
by
fortune
,
or
(
that
I
may
speake
more
truely
)
by
the
prouidence
of
God
,
into
the
field
of
BOAZ
her
kinsman
:
but
what
befell
to
her
there
,
the
holy
Ghost
doth
diligently
set
downe
,
in
these
wordes
following
.
In
the
first
place
here
is
shewed
,
howe
BOAZ
comming
from
Bethlehem
into
the
field
,
saluted
his
reapers
,
who
aunswered
,
the
Lord
blesse
thee
.
The
worde
blessing
is
vsed
in
diuers
places
of
the
holy
scriptures
,
and
hath
diuers
significations
.
Sometime
it
signifieth
to
prayse
&
giue
thankes
,
as
when
DAVID
saith
to
Abigall
in
the
1.
Booke
of
SAMVELL
the
25.
chap.
praysed
be
the
Lorde
God
of
Israell
,
which
sent
thee
to
meet
me
this
day
.
Sometime
it
signifieth
to
pray
for
good
thinges
:
as
in
the
48.
chap.
of
GENE.
IACOB
the
Patriarcke
blessed
his
sonnes
,
that
is
,
he
did
wish
wel
vnto
them
.
GEN.
the
37.
chap.
IACOB
both
at
his
comming
to
the
king
,
and
at
his
going
away
blessed
him
:
that
is
,
he
saluted
him
,
&
bid
him
farewell
,
he
gaue
him
thanks
and
wished
him
well
.
When
it
is
attributed
to
God
,
it
signifieth
to
doe
well
,
for
God
by
his
worde
doth
worke
.
It
is
sayd
in
the
10.
chap.
of
the
Prouerbes
:
The
blessing
of
god
doth
make
men
rich
,
that
is
,
God
doth
increase
and
preserue
riches
.
What
the
simple
vse
of
this
word
is
,
we
must
consider
by
reading
the
holy
scriptures
:
as
when
they
say
in
this
place
.
The
Lord
blesse
thee
.
The
meaning
is
,
the
Lord
giue
thee
a
fruitfull
haruest
,
&
and
all
good
thinges
,
as
well
for
the
body
,
as
for
the
soule
.
We
haue
an
example
in
this
place
of
salutation
.
The
maner
of
salutation
is
not
onely
olde
,
but
moste
profitable
to
reconcile
and
confirme
loue
:
which
our
sauiour
doth
diligently
commend
to
all
godly
men
.
The
Aungell
saluted
GEDION
as
hee
was
threshing
corne
,
with
these
wordes
.
The
Lorde
be
with
thee
thou
strong
man
.
IVDGES
6.
chap.
It
is
reckoned
vp
amongst
the
duetie
of
the
Priestes
,
to
blesse
the
children
of
Israe●l
.
There
is
a
solemne
blessing
set
downe
in
the
6.
chap.
of
numbers
.
Some
Anabaptistes
,
will
not
haue
men
saluted
,
citing
that
which
Christ
in
the
10.
chap.
of
LVKE
sayd
to
his
seuenty
disciples
:
salute
no
man
by
the
way
:
but
he
doth
meane
nothing
els
then
vnder
the
colour
of
salutation
,
to
suffer
themselues
to
be
called
from
their
calling
or
if
thou
wilt
vnderstand
it
according
to
the
letter
,
it
was
a
personall
and
speciall
commaundement
,
and
not
a
generall
.
The
Aungell
saluting
the
blessed
virgin
vsed
this
same
forme
,
which
BOAZ
doth
in
this
place
.
Also
Christ
saluted
his
Disciples
saying
,
peace
be
with
you
.
The
Apostle
PAVLE
doth
begin
and
ende
hys
epistles
with
salutations
.
Hee
putteth
downe
their
names
whom
he
saluteth
:
also
the
names
of
them
which
do
salute
others
.
It
is
incredible
to
be
spoken
,
how
much
that
will
auaile
to
the
getting
of
good
will
,
but
we
must
take
heede
least
we
doe
it
with
an
hypocrites
minde
.
It
is
a
poynt
both
of
curtesie
and
of
humanitie
to
salute
others
,
and
to
pray
for
them
.
If
great
and
mightie
men
doe
salute
poore
men
,
they
are
marueilously
affected
,
seeing
that
they
are
not
despised
of
them
.
Neither
was
it
to
be
doubted
but
that
this
salutation
of
BOAZ
was
moste
acceptable
to
the
reapers
.
There
are
some
who
doe
of
enuie
and
hatred
disdaine
to
salute
others
,
who
shouide
remember
that
commaundement
of
Christ
,
that
wee
must
pray
for
and
wish
well
to
our
enemies
.
How
oft
commeth
it
to
passe
that
many
who
wil
not
willingly
salute
one
an
other
,
after
they
haue
ben
absent
&
asunder
,
would
desire
nothing
more
,
then
to
liue
togither
,
and
to
vse
all
dueties
of
humanitie
to
eche
other
?
Here
is
an
houshold
example
propounded
vnto
vs
,
of
a
good
housholder
he
goeth
to
his
reapers
,
he
looketh
what
is
done
in
the
field
,
for
the
presence
of
the
maister
helpeth
much
in
any
worke
.
PLINIE
in
his
8.
booke
6.
chap.
the
elders
haue
said
that
the
eye
of
the
maister
is
moste
fruitfull
for
the
ground
.
ARISTOTELL
in
his
1.
book
of
gouerning
a
house
doth
write
of
a
certaine
man
,
who
being
demaunded
what
dung
was
the
best
:
aunswered
the
steppes
of
the
maister
.
Although
a
man
hath
good
and
trustie
seruauntes
and
bayliffes
,
yet
the
mayster
being
absent
,
they
do
all
things
the
more
negligently
and
carelesly
,
TITVS
LIVIVS
sayth
elegantly
,
those
things
doe
not
prosper
which
are
ouerseene
by
straungers
.
Read
the
prouerbes
of
ERASMVS
concerning
this
matter
,
the
forhead
is
better
than
the
hinder
part
:
negligent
housholders
doe
spoyle
both
themselues
and
their
seruauntes
.
These
sayinges
may
be
applied
to
greater
estates
,
as
to
kings
and
Bishops
,
that
they
doe
not
al
things
by
other
mens
hands
,
eyes
,
and
eares
,
while
they
doe
cocker
themselues
with
pleasures
.
BOAZ
asked
his
seruaunt
which
hee
had
set
ouer
the
reapers
(
IOSEPHVS
calleth
him
Agronomon
)
of
RVTH
,
what
shee
was
,
or
whose
wife
,
or
daughter
she
was
.
This
he
did
not
aske
as
some
youthes
doe
,
that
they
might
offer
them
some
villanie
,
but
because
he
saw
that
she
was
a
straunger
and
painful
:
The
Bayliffe
answered
,
shee
is
that
Moabitesse
,
which
came
of
late
with
NAOMIE
,
and
he
gaue
her
great
prayse
:
hee
little
thought
that
she
should
haue
bene
his
wife
,
but
see
how
wonderfully
GOD
bringeth
it
to
passe
.
As
touching
that
BOAZ
appointed
a
seruant
ouer
the
reapers
,
who
shoulde
prescribe
to
euery
one
of
them
their
taskes
,
&
see
that
they
did
euery
thing
in
order
,
&
without
doubt
an
honest
man
,
all
housholders
ought
to
followe
it
.
For
vnlesse
that
in
great
families
,
euery
one
knowe
what
to
do
,
or
haue
theyr
ouerseers
and
guides
,
they
may
haue
theyr
things
very
negligently
done
:
as
order
is
required
in
an
armie
:
euen
so
in
a
houshold
.
That
seruaunt
did
marke
RVTH
so
diligently
,
that
hee
coulde
aunswere
his
maister
to
that
hee
did
aske
▪
so
ought
all
seruants
to
marke
diligently
euery
thing
that
appertaineth
to
them
,
that
they
may
giue
an
account
of
euery
thing
to
theyr
maisters
.
This
also
must
be
noted
diligently
,
that
he
praysed
RVTH
.
He
doth
not
,
as
the
enuious
,
disprayse
and
lessen
those
thinges
which
are
praise
worthy
in
her
:
Neyther
doth
he
hate
her
,
because
shee
is
a
stranger
,
nor
reproch
her
for
it
.
They
are
to
be
praysed
for
their
vertues
,
who
are
worthie
of
prayse
:
vertue
must
not
be
hated
.
Oftentimes
the
poore
men
being
commended
to
the
rich
by
theyr
seruauntes
,
they
receaue
great
commoditie
by
them
.
This
kinde
of
duetie
is
required
of
vs
,
that
if
wee
cannot
helpe
the
godly
,
by
our
owne
riches
or
councell
:
at
least
,
let
vs
entreat
others
to
doe
for
them
,
which
wee
may
doo
without
our
hurt
.
But
he
doth
shew
two
things
of
RVTH
which
are
worthie
of
prayse
,
and
are
to
bee
followed
of
vs
.
The
one
that
shee
did
aske
leaue
of
them
to
gather
eares
.
The
law
of
MOSES
doth
graunt
straungers
and
widdowes
by
name
to
gather
eares
:
yet
she
would
not
by
that
warant
gather
eares
in
the
field
without
the
owners
good
will
.
There
are
many
who
against
the
minde
and
wil
of
the
owners
,
and
agaynst
the
law
of
God
and
man
,
do
go
into
other
mens
fieldes
,
and
by
theft
and
rapine
,
take
awaye
their
fruite
and
destroy
their
hedges
and
doe
them
great
hurt
.
The
other
thing
for
which
she
is
commended
,
is
,
that
she
was
painfull
and
diligent
from
the
morning
vntil
this
time
,
namely
,
she
plied
her
labour
to
the
mid-day
.
By
and
by
:
assoone
as
she
had
eaten
,
she
returned
to
her
labour
,
sauing
shee
tarried
a
litle
in
the
house
.
MVNSTERVS
enterpreteth
it
,
except
she
eased
her selfe
in
the
house
.
The
Tigurine
translation
sayth
,
that
she
sat
a
while
in
the
house
.
Some
doe
vnderstand
it
,
that
she
taried
in
the
house
not
a
moment
.
The
old
interpreters
and
Septuagintes
wer
of
this
minde
:
Others
doe
think
that
she
stood
still
,
and
rested
not
,
but
when
shee
went
home
,
or
taried
in
the
tent
,
(
which
perhaps
they
had
in
the
field
to
take
the
shadow
,
and
to
recreate
them
in
)
Those
Countries
are
very
hote
in
the
time
of
haruest
,
shee
was
not
of
the
number
of
those
women
which
walke
idelly
in
the
streets
,
and
look
the
whole
day
through
the
windowes
:
but
rather
she
was
such
a
one
as
SALOMON
speaketh
of
in
the
Prouerbes
,
of
whome
amongest
other
thinges
he
saith
,
that
she
laboureth
day
and
night
:
this
ought
to
be
more
accompted
of
in
women
then
bewtie
.
There
are
this
day
fewe
children
,
or
hired
seruauntes
,
which
will
work
so
hard
as
she
did
.
The
11.
Sermon
.
8
Then
sayd
Bohaz
vnto
Ruth
,
hearest
thou
my
daughter
?
go
to
none
other
field
to
gather
,
neither
goe
from
hence
,
but
abyde
heere
with
my
maydens
.
9
Let
thine
eyes
be
on
the
field
that
they
do
reape
,
and
go
thou
after
the
Maidens
.
Haue
I
not
charged
the
seruauntes
that
they
touch
thee
not
?
moreouer
when
thou
art
a
thirst
,
go
vnto
the
vessels
and
drinks
of
that
which
the
seruauntes
haue
drawne
.
10
Then
shee
fell
on
her
face
and
bowed
her selfe
to
the
ground
,
and
sayd
vnto
him
,
how
haue
I
found
fauoure
in
thine
eyes
,
that
thou
shouldest
know
me
seeing
I
am
a
stranger
?
HOW
BOHAZ
did
talke
with
RVTH
,
and
how
shee
behaued
herselfe
towardes
him
is
heere
declared
.
BOHAZ
talketh
with
her
friendly
,
according
to
his
age
and
estate
,
hee
calleth
her
daughter
,
for
hee
was
olde
and
one
of
the
elders
and
gouerners
.
Where
the
scripture
commaundeth
sonnes
and
daughters
to
reuerence
their
parents
,
it
meaneth
amongest
others
,
them
that
are
yong
,
whose
duety
it
is
to
reuerence
the
elders
and
especyally
the
magistrates
.
Next
he
commaundeth
her
that
shee
go
not
into
an
other
field
to
gather
eares
.
For
peraduenture
least
she
should
be
troublesome
to
him
,
shee
would
not
onely
gleane
in
his
field
but
in
others
also
:
but
hee
vnderstanding
that
she
was
a
notable
woman
,
was
willing
to
do
her
a
good
turne
,
hee
doth
not
send
her
ouer
to
others
,
as
some
vse
to
doe
,
which
when
they
colde
easilye
and
ought
to
helpe
their
poor
kinsmen
,
cast
this
care
from
them
.
He
doth
commaund
her
that
she
goe
not
out
of
that
place
wherein
she
was
to
another
,
but
accompanye
his
maydens
and
followe
them
:
partly
least
shee
should
haue
any
wrōng
being
alone
in
any
of
his
grounds
,
from
the
which
his
seruaunts
might
easily
defend
her
:
partly
if
shee
were
with
those
his
seruauntes
:
shee
might
gather
eares
with
lesse
trouble
,
which
did
without
doubt
passe
the
time
by
pleasaunt
talke
,
sportes
and
songes
.
For
it
is
profitable
that
men
,
that
are
sad
and
troubled
be
conuersant
and
talk
with
others
,
and
as
muche
as
they
can
,
let
them
auoyde
solitarines
.
Hearest
thou
my
daughter
?
to
wit
,
that
which
I
haue
commaunded
thee
,
doe
not
gather
in
any
other
mans
field
then
mine
.
The
Germaines
do
also
say
,
hast
du
es
ghort
?
when
as
they
do
earnestly
commaund
or
giue
any
thing
in
charge
to
others
.
Further
he
promiseth
her
defence
against
his
seruaunts
,
is
not
this
(
saith
he
)
most
certain
,
I
haue
commaunded
my
seruaunts
that
they
touch
thee
not
?
The
Hebrues
doe
vtter
by
an
interrogation
that
which
they
woulde
vehemently
affirme
.
Afterward
,
cap.
3.
vers.
5.
My
daughter
doe
not
I
seeke
thy
rest
that
it
may
be
well
with
thee
?
1.
SAMVEL
.
10.
chap.
Is
not
the
matter
so
as
I
told
thee
,
that
god
hath
annointed
thee
to
be
gouernour
ouer
his
inheritance
?
1.
SAM.
23.
The
Ziphians
,
the
traytors
sayd
vnto
SAVL
,
doth
not
DAVID
dwel
with
vs
in
the
fortes
and
wood
?
So
I
vnderstand
that
saying
of
the
woman
of
IOHN
.
4.
is
not
this
the
Christ
?
certainly
it
is
Christ
.
In
haruest
and
vintage
great
libertie
or
rather
licence
is
giuen
to
workemen
,
for
the
ease
of
their
labours
,
but
sometime
they
doe
abuse
theyr
libertie
,
they
doe
handle
many
shamefast
and
chaste
virgines
very
filthily
,
and
doe
many
thinges
insolently
:
his
seruauntes
might
haue
done
the
same
,
therefore
hee
doth
promise
her
that
he
wil
admonish
them
that
they
doe
not
hurt
her
.
But
it
is
the
duetie
of
housholders
that
they
do
not
onely
preserue
the
chastitie
of
their
own
maydes
,
but
also
of
others
,
that
no
filthines
be
spoken
,
whereby
they
might
be
prouoked
to
lewdnes
,
let
him
shewe
them
how
filthie
a
thing
whordome
is
,
and
how
harlots
are
defamed
with
publike
infamie
.
Let
him
call
them
backe
from
all
thinges
,
which
may
prouoke
them
to
lewdnes
,
especially
if
he
see
them
gamesome
or
wanton
,
as
from
lewd
talk
,
from
keeping
companie
with
suspitious
men
,
from
filthy
shewes
and
daunsings
&c.
There
are
some
who
say
that
it
is
but
in
vaine
to
keepe
them
straightly
,
but
youthes
doe
oft
amisse
for
want
of
vnderstanding
.
But
howe
wicked
are
they
who
offer
their
maydens
(
whose
chastity
they
ought
to
preserue
,
and
be
to
them
in
stead
of
parentes
)
to
others
,
or
defile
them
themselues
?
He
ought
also
to
beware
,
least
the
body
,
fame
,
or
goods
,
of
his
neighbours
or
any
others
be
hurt
by
his
seruauntes
.
He
must
not
onely
keepe
in
order
his
houshold
seruauntes
,
but
also
his
beasts
that
they
be
not
hurtfull
to
others
,
as
dogges
,
horses
,
oxen
&c.
It
is
said
in
the
law
.
If
an
oxe
wer
wont
to
strike
in
time
past
,
and
it
hath
bene
tolde
his
maister
and
he
hath
not
kept
him
in
,
and
after
he
killeth
a
man
or
a
woman
,
the
oxe
shal
be
stoned
and
his
owner
shall
dye
also
,
&c.
Also
if
the
fire
breake
forth
and
burne
corne
,
and
take
into
the
stackes
standing
in
the
fieldes
,
hee
shall
restore
the
losse
,
that
did
kindle
the
fire
.
If
any
man
shall
digge
a
pitt
and
shall
not
couer
it
,
the
owner
shall
restore
the
losse
of
the
cattell
:
The
Lorde
commaundeth
that
those
houses
which
are
flatt
should
be
battelled
least
any
man
shoulde
fall
downe
.
He
doth
adde
this
,
that
if
shee
were
a
thirst
,
she
should
goe
to
the
vessels
and
drinke
of
the
water
,
which
the
seruants
haue
drawne
.
There
is
great
scarsitie
of
water
in
those
places
,
PALESTINE
hath
her
floudes
riuers
and
springes
,
but
yet
in
many
places
the
springes
are
dried
vp
with
those
great
heates
,
so
that
sometime
they
fetched
water
a
great
way
.
The
which
also
befell
in
our
country
of
Heluetia
(
which
aboundeth
with
●●aters
in
many
places
)
in
the
yeare
1540.
In
the
26.
chap.
of
GEN●
:
ISAACKS
seruauntes
digged
pits
which
for
quietnes
sake
he
yeelded
to
others
.
In
EXOD.
the
2.
chap.
Moses
did
helpe
the
daughters
of
IETHRO
which
drew
water
for
theyr
flockes
,
when
the
shepheardes
withstoode
them
,
because
there
were
no
other
welles
in
those
places
.
Therefore
it
is
a
great
benefite
,
that
hee
doth
bid
her
goe
to
take
drinke
out
of
the
vessels
,
that
is
flaggons
or
bottels
.
As
the
latines
doe
vse
very
largely
this
word
arma
(
that
I
may
note
this
by
the
way
)
namely
for
instrumentes
,
for
euery
arte
,
as
armour
for
warre
,
for
schollers
and
for
cookes
&c.
So
KELIM
which
is
amongest
the
Hebrues
vessels
,
doth
signifie
instrumentes
,
weapons
,
ornamentes
,
houshold-stuffe
,
and
apparel
.
This
seemeth
to
haue
some
force
that
he
sayth
,
whiche
my
seruauntes
haue
drawne
:
namely
not
without
labour
:
Although
they
say
they
haue
drawne
it
by
theyr
labour
,
&
driue
thee
away
:
yet
I
will
that
thou
drinke
,
no
man
shall
resist
thee
:
afterward
he
doth
commaund
her
to
eate
meate
together
with
the
reapers
.
Here
is
set
foorth
to
vs
a
notable
example
of
humanitie
and
kindnesse
towardes
the
poore
,
widowes
,
straungers
,
and
especially
towardes
them
that
are
newly
conuerted
to
the
truth
,
and
how
they
are
to
be
handled
,
looke
in
the
Epistle
to
the
ROMAINES
the
14.
and
15.
chap.
BOAZ
first
did
talke
with
RVTH
friendly
,
hee
doth
not
looke
that
shee
should
aske
any
thing
of
him
,
hee
doth
promise
her
defence
and
drink
,
he
doth
graunt
her
more
than
she
durst
ask
him
,
and
that
with
a
good
will
.
But
what
was
the
cause
of
this
humanitie
and
good
will
towardes
RVTH
,
when
hee
did
not
know
that
he
should
be
coupled
in
marriage
vnto
her
?
Because
shee
had
the
fauour
of
God
by
faith
,
shee
also
had
the
good
will
of
men
.
God
doth
moue
the
heartes
of
the
enemies
towardes
those
whome
he
doth
loue
,
as
SALOMON
saith
in
hys
prouerbes
the
16.
chap.
Then
hee
vnderstood
by
the
speech
of
his
Baylife
,
that
shee
was
indued
with
notable
vertues
,
and
therefore
that
she
was
worthy
of
fauour
and
good
will
.
If
hee
had
spoken
euill
of
her
,
peraduenture
he
would
haue
conceiued
some
euill
against
her
.
Furthermore
she
was
indued
with
faith
which
is
the
spring
of
good
workes
,
and
he
saw
with
his
eyes
the
diligence
of
the
woman
in
gathering
of
eares
.
This
courtesie
of
BOHAZ
is
to
be
followed
of
vs
:
the
poore
and
straungers
are
to
be
nourished
and
intreated
friendly
:
Nouices
in
the
faith
are
to
be
defended
against
those
iniuries
which
they
are
in
daunger
of
.
Next
if
we
will
haue
men
kinde
and
friendly
,
we
must
especially
seeke
to
please
God
.
Secondly
here
is
shewed
how
RVTH
behaued
her selfe
towardes
him
.
First
she
fell
on
her
face
,
and
bowed
her selfe
to
the
ground
.
She
sheweth
her selfe
as
one
vnworthie
,
that
BOAZ
a
noble
man
should
vse
so
courteously
,
shicah
to
bow
,
to
submit
or
fall
downe
in
the
forme
hithpaal
hishtaueh
to
cast
downe
her self
to
bow
the
head
or
the
rest
of
the
bodie
to
fall
downe
at
any
mans
feete
.
The
Grecians
doe
render
it
proscunein
And
the
latines
expound
it
by
the
worde
adoration
:
EXOD.
20.
in
the
second
commaundement
which
speaketh
against
Images
and
Idols
,
it
is
said
thou
shalt
not
adore
them
.
The
idolaters
say
that
they
doe
not
worshippe
them
,
and
that
they
are
iniuried
if
these
thinges
be
reported
of
them
,
but
truely
they
knowe
not
or
rather
will
not
knowe
what
it
is
to
adore
.
The
Hebrue
worde
signifieth
to
bow
and
lie
downe
before
th●m
,
but
will
they
deny
that
they
doe
this
?
Therfore
they
cannot
be
excused
from
Idolatrie
.
Amongest
the
latines
also
to
adore
,
doth
signifie
to
bow
the
knees
,
and
to
honor
by
falling
downe
&c.
it
was
the
common
maner
that
they
would
fall
downe
at
the
feete
of
them
whome
they
would
honour
,
but
wee
doe
not
bow
our
knees
vnlesse
we
come
before
Princes
,
before
whome
wee
suppliently
fall
on
our
knees
.
Next
shee
doth
wonder
and
make
great
accompt
of
his
courtesie
,
when
she
being
a
straunger
was
so
well
accepted
of
him
,
for
the
moste
part
bannished
men
and
poore
men
are
despised
of
the
rich
and
mightie
.
We
haue
a
notable
example
in
RVTH
of
humilitie
thankefulnes
and
shamefastnesse
.
She
doth
shew
her
humilitie
,
partly
by
her
outward
behauior
,
namely
by
the
gesture
of
the
body
,
that
is
by
bowing
&
submission
,
partly
by
words
,
for
shee
saith
,
Wherefore
haue
I
found
grace
in
thine
eyes
,
that
thou
shouldest
know
me
,
or
that
thou
doest
knowe
me
?
For
it
signifieth
(
as
MARTINVS
BORRAVS
the
diligent
and
learned
expounder
of
gods
word
)
no
light
acquaintance
●ut
to
acknowledge
louingly
and
to
haue
a
regard
of
anie
.
She
doth
confesse
that
shee
is
vnworthy
of
his
benefites
.
HVMILITIE
is
a
notable
vertue
,
whereunto
pride
is
opposite
.
She
doth
declare
her
thankefulnesse
in
this
,
that
she
doth
not
despise
nor
extenuate
this
benefite
bestowed
vppon
her
,
shee
doth
not
say
,
what
is
this
that
thou
doest
bid
me
to
gather
eares
?
doth
not
the
lawe
of
God
graunt
this
to
the
poore
?
what
is
this
that
thou
doest
offer
me
drinke
when
I
am
a
thirst
?
water
is
commonly
to
be
vsed
,
wherefore
doest
not
thou
giue
me
some
notable
gift
sith
I
am
poore
and
thou
riche
?
Truely
the
benefite
was
not
so
great
of
it self
,
which
he
did
giue
her
,
but
because
it
came
from
a
notable
man
and
from
a
good
will
,
she
made
great
accompt
of
it
.
The
prouerbe
sayth
,
gifte
of
a
friend
is
best
,
She
by
her
thankefulnes
did
prouoke
BOAZ
to
be
more
ready
and
prompt
to
relieue
her
pouertie
.
Let
them
diligently
obserue
this
which
doe
want
the
helpe
of
others
:
let
them
not
be
vnpatient
if
they
haue
not
all
by
and
by
which
they
desire
:
let
them
not
despise
those
thinges
that
are
bestowed
on
them
let
them
,
not
threaten
that
they
wil
wreast
anie
thing
by
force
.
But
let
them
rather
think
that
others
haue
theyr
burdens
,
and
that
they
by
their
importunitie
do
hurt
both
themselues
and
others
.
For
vnthankfulnesse
stoppeth
vpp
the
welspring
of
benefites
.
The
shamefastnesse
of
this
woman
appeareth
in
this
that
she
fell
downe
to
the
ground
,
and
did
not
impudently
look
on
BOAZ
,
shamefastnes
is
the
greatest
prayse
of
women
,
for
shamfastnes
(
as
CICERO
saith
)
is
the
keeper
of
al
vertue
,
auoydeth
vncomelinesse
,
and
getteth
great
prayse
.
Therefore
this
caused
her
not
to
looke
wantonly
on
BOAZ
,
nor
to
speake
long
with
him
:
both
these
vices
the
Gentiles
doe
condemne
in
women
as
the
Satyrric̄all
Poet
saith
.
Shee
is
so
bolde
that
she
can
keepe
company
with
men
.
And
she
can
talke
with
armed
captaines
in
the
presence
of
her
husband
without
a
blushing
face
and
with
stretched
out
brestes
.
The
prouerbe
sayth
scilence
doth
adorne
a
woman
,
as
it
is
in
this
verse
of
Sophocles
.
gunaiza
cosmon
è
sige
pherei
Women
which
are
desirous
to
talke
with
men
whome
they
do
not
know
,
bring
themselues
into
suspition
.
The
12.
Sermon
.
11
And
Boaz
aunswered
,
and
said
vnto
her
,
all
tolde
and
shewed
me
that
thou
hast
done
vnto
thy
mother
in
law
,
since
the
death
of
thinehusband
,
and
how
thou
hast
felt
thy
father
and
thy
mother
,
and
the
land
where
thou
wast
borne
,
and
art
come
to
a
people
,
which
thou
knowest
not
in
times
past
.
12.
The
Lorde
recompence
thy
worke
,
a
full
reward
be
giuen
the●
of
the
Lord
God
of
Israell
,
vnder
whose
winges
thou
art
come
to
trust
.
13.
Then
she
sayd
,
let
me
finde
fauour
in
the
sight
of
my
Lord
:
for
thou
hast
comforted
mee
and
spoken
comfortablie
to
thy
mayd
,
though
I
bee
not
like
to
one
of
thy
maydes
.
RVTH
marueleth
howe
it
should
come
to
passe
that
shee
should
be
knowne
and
accepted
of
BOAZ
,
and
that
he
should
entreate
her
so
louingly
,
shee
being
a
strunger
:
for
the
most
part
we
see
it
come
to
passe
that
straungers
and
the
poore
are
despised
of
the
mightie
&
the
riche
:
now
therefore
he
sheweth
the
cause
wherefore
he
did
fauor
her
:
namely
for
the
trust
she
had
in
the
God
of
Israel
,
&
loue
towards
her
mother
in
law
.
That
she
was
indued
with
true
faith
,
of
this
it
is
gathered
,
that
she
forsooke
her
natiue
countrie
her
parents
her
kinsfolks
and
her
country
Gods
and
imbraced
the
Israelitish
religion
.
ABRAHAMS
fayth
is
commended
,
who
being
called
of
God
into
a
straunge
land
neglected
all
thinges
,
and
followed
him
without
delay
,
she
doth
shew
indeede
that
shee
was
the
daughter
of
ABRAHAM
.
For
she
had
rather
liue
in
other
nations
for
the
truth
then
to
liue
in
her
own
countrie
.
It
appeareth
also
by
this
that
shee
had
true
sayth
,
that
BOAZ
said
that
she
came
to
hope
vnder
the
winges
of
the
Lorde
,
that
is
,
that
shee
might
liue
safelye
vnder
his
defence
and
patronage
.
As
many
as
put
their
trust
in
God
cannot
perish
:
Howsoeuer
the
deuill
doth
rage
he
cannot
pull
them
out
of
his
handes
.
Here
is
a
Metaphore
borowed
from
birdes
and
hennes
whiche
with
theyr
winges
doe
couer
theyr
young
,
nourish
and
defend
them
.
DAVID
doth
often
vse
this
Metaphore
in
the
Psalmes
,
that
he
might
shewe
the
care
of
God
in
preseruing
the
godly
.
As
a
henne
the
kyte
besieging
her
doth
cloke
her
chickens
and
hide
them
vnder
her
wings
,
so
doth
God
defend
the
godly
and
call
them
louingly
vnto
him
.
The
Prophet
sayth
in
the
17.
Psal.
keepe
me
as
the
apple
of
thine
eie
,
&
hide
me
vnder
the
shadow
of
thy
winges
.
PSAL.
36.
how
excellent
is
thy
mercy
O
God
,
therefore
the
children
of
men
trust
vnder
the
shadowe
of
thy
winges
.
PSAL.
57.
haue
mercy
on
me
O
God
,
haue
mercy
on
me
,
for
my
soule
trusteth
in
thee
,
and
in
the
shadow
of
thy
winges
vntill
my
trobles
be
past
,
PSAL.
61.
I
will
dwell
in
thy
tabernacle
for
euer
and
my
trust
shall
be
vnder
the
couering
of
thy
winges
63.
and
my
mouth
shall
prayse
thee
with
ioyful
lips
when
I
remember
thee
on
my
bed
,
and
when
I
thinke
on
thee
in
the
night
watches
.
Because
thou
hast
bene
my
helper
therefore
vnder
the
shadowe
of
thy
winges
will
I
reioyce
PSAL.
91.
hee
teacheth
that
they
are
very
happie
whiche
commit
themselues
to
the
tuition
and
the
prouidence
of
God
,
hee
will
couer
thee
(
saith
he
)
with
his
winges
&
vnder
his
winges
thou
shalt
be
safe
,
hys
trueth
shal
be
thy
shield
and
buckler
.
ISAY
31.
he
sheweth
that
hee
will
defend
the
Citie
Ierusalem
against
the
force
of
the
Assirians
by
a
similitude
borrowed
from
birdes
,
or
hennes
,
saying
as
a
bird
that
flieth
,
so
shall
the
Lord
of
hostes
defend
Ierusalem
by
defending
and
deliuering
,
by
passing
through
and
preseruing
it
.
This
similitude
Christ
vsed
in
the
23.
chap.
of
MATT.
saying
,
how
often
would
I
haue
gathered
thy
children
together
O
Ierusalem
,
as
a
henne
doth
her
chickens
vnder
her
wings
,
but
thou
wouldest
not
?
this
worde
ornis
as
the
Gramarians
doe
note
,
generally
doth
signifie
a
bird
,
&
specially
a
henne
.
From
whence
had
RV●H
that
fayth
?
S.
PAVLC
in
the
10.
chap.
to
the
Romaines
sayth
,
faith
commeth
by
hearing
,
and
hearing
by
the
worde
of
God
.
It
is
probable
that
she
had
heard
of
her
husband
,
of
her
mother
in-law
,
and
her
father
in
law
,
of
the
creation
,
fall
and
restitution
of
man
,
&
of
the
promised
MESSIAS
&c.
In
the
mean
season
god
opened
her
hart
,
that
shee
did
vnderstand
and
yeeld
consent
to
those
thinges
which
were
tolde
her
.
Also
wee
doe
note
by
the
way
that
they
which
leaue
Idolatrie
and
embrace
the
true
faith
,
doe
carrye
themselues
as
it
were
into
a
hauen
and
sanctuarie
:
as
chickens
wandering
are
as
it
were
subiect
to
be
spoyled
and
prayed
vpon
,
by
hawkes
and
other
rauenous
byrdes
,
but
they
are
defended
vnder
the
winges
of
theyr
dammes
:
so
they
which
doe
leaue
the
true
religion
,
and
seeke
for
helpe
of
saluation
other
where
,
doe
cast
themselues
into
manifest
danger
of
the
soule
.
Also
God
doth
exercise
his
faithfull
●nes
with
diuers
afflictions
,
but
in
the
meane
season
hee
doth
comfort
them
:
Many
thinke
that
they
shall
fall
into
extreame
danger
both
of
life
&
of
their
estate
if
they
should
embrace
the
gospell
,
therefore
they
doe
retayne
a
false
religion
against
their
conscience
,
and
in
the
meane
season
being
vexed
with
the
stings
of
conscience
,
they
doe
lead
an
vnpleasaunt
and
a
miserable
life
.
The
other
thing
that
BOAZ
did
praise
in
her
is
this
,
that
shee
did
loue
her
mother
in
law
,
though
her
husband
departed
out
of
life
,
and
left
no
childe
by
her
,
and
her
mother
in
law
was
a
straunger
:
from
whence
it
may
be
gathered
easily
that
she
did
loue
her
husband
:
she
doth
by
her
example
teache
them
that
are
married
mutually
to
loue
togither
,
and
withall
seek
one
to
exceed
the
other
in
all
marriage
dueties
.
It
is
knowne
by
experience
what
great
good
doth
arise
of
good
marriages
,
and
what
great
euils
doe
befall
by
euill
marriages
.
It
is
after
added
,
that
hee
did
pray
for
the
prosperitie
of
RVTH
:
hee
sayth
the
Lord
recompence
thy
worke
,
and
a
full
reward
bee
geuen
thee
of
God
,
that
is
,
the
Lord
reward
the
,
both
in
this
lyfe
&
in
the
lyfe
to
come
:
wherof
many
examples
are
euery
where
in
the
holy
scriptures
.
The
papists
do
aleage
this
to
shew
that
we
deserue
the
kingdome
of
heauen
by
our
good
deedes
.
And
they
doe
not
onely
vnderstand
by
those
good
works
,
those
which
are
wrought
by
the
faythfull
by
the
spirite
of
God
according
to
his
worde
,
but
the
deuised
and
chosen
workes
,
which
the
foolishnes
and
coutousnes
of
man
hath
inuented
,
and
they
go
so
far
that
the
works
which
ar
called
supererogatory
they
do
sel
to
others
for
mony
.
Of
this
it
came
to
passe
that
they
did
put
their
hope
and
trust
in
their
deeds
,
and
they
atributed
much
to
their
own
forces
,
and
so
obscured
the
doctrine
of
the
merite
of
Christ
.
Therefore
it
is
profitable
to
know
,
how
these
places
are
to
be
vnderstood
where
mention
is
made
of
wages
,
rewardes
and
recompence
&c.
The
scripture
teacheth
vs
that
God
of
his
meer
mercy
through
faith
for
christs
sake
:
doth
forgiue
sinnes
and
giueth
eternall
life
.
There
is
a
notable
place
to
the
Ephes.
2.
chap.
It
is
the
gift
of
God
&c.
But
he
doth
promise
rewards
for
good
deeds
:
not
for
the
worthynes
of
them
,
but
for
the
grace
wherwith
God
doth
imbrace
beleeuers
.
AVGVSTINE
writeth
wel
,
God
doth
crown
in
vs
his
owne
gift
,
not
our
merites
:
for
first
hee
bestoweth
vppon
vs
his
grace
that
wee
maye
doe
that
which
is
good
.
Then
of
his
meere
grace
,
he
doth
adorn
with
rewards
that
good
which
he
hath
wrought
in
vs
.
Eternall
life
is
called
a
reward
,
but
not
properly
,
neyther
doe
the
godly
looke
for
eternall
life
as
●
reward
for
their
owne
good
deeds
,
but
as
the
free
gift
of
God
:
wee
do
not
denye
but
that
God
rewardeth
good
deedes
,
but
we
doe
not
by
them
deserue
his
so
great
liberalitie
.
For
this
is
the
condition
on
of
a
merite
,
first
that
we
should
geue
of
our
owne
,
and
what
haue
we
which
wee
haue
not
receiued
?
the
Lord
doth
geue
vs
both
will
and
abilitie
to
do
wel
.
Next
it
is
required
in
a
desert
that
wee
be
not
bound
to
any
thing
,
but
to
do
it
of
our
one
accord
and
good
will
.
And
we
although
wee
haue
done
all
thinges
yet
we
be
vnprofitable
seruaunts
LVKE
.
17.
chapter
.
Also
it
is
required
that
there
be
some
equalitie
and
proportion
betweene
that
which
is
geuen
,
and
that
which
is
receiued
.
But
what
equalitie
can
there
be
betweene
our
workes
and
eternall
life
?
If
thou
sayest
we
deserue
etern●ll
damnation
through
sinnes
,
and
that
therfore
we
deserue
eternall
life
by
good
works
,
it
is
not
a
good
conclusion
.
For
good
thinges
proceed
from
the
spirite
of
God
,
euill
thinges
from
vs
:
euill
thinges
are
perfectly
euill
,
but
our
good
workes
are
maymed
and
vnperfect
.
It
doth
not
so
followe
,
this
man
can
kill
himselfe
,
therefore
he
can
geue
himselfe
life
.
Then
thou
doest
obiect
:
what
do
good
workes
auayle
?
verye
much
,
for
they
do
serue
to
the
glory
of
our
heauenvly
father
:
he
is
glorified
if
they
liue
vprightly
which
ar
willing
to
be
called
his
people
:
they
do
make
vs
assured
of
our
election
,
and
vocation
,
when
we
do
finde
by
their
testimonie
the
vertue
of
Christ
to
encrease
more
and
more
in
vs
,
they
prouoke
others
to
liue
holylie
.
Concerning
also
the
outward
duety
,
the
hungry
are
fed
,
the
naked
are
clothed
,
the
strangers
are
receiued
into
hospitalitie
,
&c.
Furthermore
they
do
testifie
that
we
be
thankefull
to
God
for
the
benefites
receiued
of
him
.
And
we
gather
out
of
this
place
that
good
deedes
are
to
bee
praysed
,
to
bee
well
spoken
of
,
and
to
be
garnished
with
rewardes
.
The
Poet
doth
also
say
:
vertue
being
praysed
doth
encrease
.
ANTISTINES
beeing
asked
howe
the
common
wealth
should
bee
preserued
,
hee
aunswered
if
rewardes
were
appoynted
for
wel
doers
,
and
punishments
for
euil
doers
:
yet
wee
must
not
set
our
delight
in
vertue
to
th
end
that
we
may
be
praised
but
,
for
Gods
commaundement
,
though
it
commeth
to
passe
that
wee
are
stirred
vppe
to
vertue
by
rewardes
.
How
many
are
there
this
day
who
if
they
should
auoyd
theyr
country
after
the
example
of
RVTH
that
they
may
publikely
and
freely
heare
and
openly
professe
the
pure
religion
,
would
sette
themselues
to
be
scorned
at
of
others
?
If
any
man
doth
loue
his
mother
in-law
as
his
own
mother
they
would
call
him
a
foole
.
It
commeth
to
passe
so
also
in
other
matters
,
but
we
ought
to
be
content
in
this
vnthankefulnesse
&
corruption
of
this
world
,
with
the
iudgement
of
a
few
good
men
.
Principally
this
example
doth
teach
vs
to
pray
to
God
that
hee
will
render
to
the
godly
for
theyr
good
deedes
,
that
they
may
receaue
a
full
rewarde
for
their
good
deedes
,
as
he
hath
prayd
.
Moreouer
we
gather
,
what
wee
must
looke
for
of
God
if
we
cast
away
Idolatrie
and
serue
him
.
For
the
prayers
of
godly
men
are
not
in
vaine
,
but
they
are
as
it
were
promises
.
This
praier
doth
agree
with
the
wordes
of
Christ
in
the
19.
chap.
of
MATTHEW
verily
I
say
vnto
you
,
whosoeuer
shall
forsake
houses
or
brothers
or
sisters
,
or
father
or
mother
or
wife
or
Children
or
landes
for
my
names
sake
,
he
shall
receaue
an
hundred
fold
more
and
shall
inherite
euerlasting
life
.
MARK
.
10.
chap.
it
is
added
also
in
this
life
with
trouble
.
The
meaning
is
that
the
godly
should
not
be
destituted
of
the
help
and
aide
which
they
looked
for
of
theyr
dearest
friendes
:
Also
the
Lord
doth
so
bestow
his
grace
on
them
,
that
small
goodes
are
to
them
in
stead
of
great
riches
,
and
truely
the
matter
is
so
amongest
true
Christians
.
IOVINIAN
and
VALENTINIAN
being
created
Emperors
,
they
who
vnder
IVLIAN
the
Emperor
held
the
profession
of
Christs
religion
were
put
out
of
th●ir
captainship
:
But
God
euen
in
th●
〈◊〉
doth
requite
their
faith
and
theyr
godlinesse
with
a
reward
.
But
the
successe
dothe
declare
that
this
prayer
of
BOAZ
was
not
in
vaine
.
For
when
RVTH
forsooke
all
that
shee
had
for
the
God
of
Israell
,
she
found
an
hundreth
folde
more
in
this
life
.
For
she
was
the
wife
of
a
noble
man
,
and
her
posteritie
became
kinges
amongest
the
people
of
God
,
and
in
the
other
world
she
had
eternall
life
through
the
MESSIAS
in
whome
she
trusted
.
It
followeth
after
what
maner
RVTH
behaued
her selfe
towardes
BOAZ
,
let
me
finde
fauor
(
saith
she
)
in
the
sight
of
my
Lord
,
that
is
,
let
me
be
regarded
and
acceptable
to
thee
,
let
me
be
in
estimation
with
thee
.
This
phrase
is
in
the
33.
34.
and
47.
cap.
of
GENE.
and
els
where
verie
often
,
it
signifieth
to
fauor
or
to
gratifie
some
body
.
That
thou
hast
conforted
me
.
This
worde
mee
hath
a
force
namely
a
widow
,
a
woman
,
a
poore
woman
,
a
straunger
and
afflicted
,
for
he
did
stirre
vp
a●●
recreate
the
sorrowfull
woman
wit●
〈◊〉
speeches
:
this
verse
of
AESCHYLVS
is
here
accompted
as
a
prouerbe
.
Orges
nosous●s
eisin
iatroi
logoi
that
is
,
pleasaunt
speeche
is
a
phisition
for
a
heauie
minde
.
And
thou
hast
spoken
comfortably
to
the
heart
of
thy
handmaide
,
that
is
thou
hast
spoken
friendly
with
me
,
and
hast
brought
me
in
good
hope
.
GEN.
34.
It
is
written
that
SECHEM
spake
to
the
heart
of
DINAH
being
rauished
and
des●oured
of
him
:
where
the
latin
translation
hath
,
and
he
did
comfort
the
sorrowful
woman
with
his
speeches
,
that
is
to
say
he
promised
her
marriage
,
and
comforted
her
.
GEN.
40.
cap.
IOSEPH
sayd
vnto
his
brethren
,
be
not
afrayd
I
will
nourish
you
&
your
little
ones
,
and
he
comforted
them
,
hee
doth
comfort
them
with
pleasaunt
talk
.
RVTH
doth
not
simply
say
,
me
,
but
thy
hand
may
den
.
So
in
the
1.
SAM.
1.
cap.
HANNAH
saith
to
HELY
the
high
priest
,
doe
not
thou
thinke
that
thy
handmayd
is
the
daughter
of
BELIALL
.
the
1.
book
of
SAM.
25.
ABIGALL
sayd
to
DAVID
let
me
thy
handmad
speake
in
thy
eares
and
heare
the
worde
of
thy
handmayd
&c.
Also
RVTH
thinks
her selfe
vnworthy
:
she
doth
not
thinke
her selfe
a
woman
worthy
who
should
be
accounted
with
his
maidens
or
numbred
amongst
them
,
to
wit
because
shee
came
of
the
Gentiles
.
Let
vs
learne
to
thinke
humbly
and
lowly
of
our selues
:
and
not
defraud
worthie
men
from
theyr
honor
due
vnto
them
:
she
doth
call
BOAZ
her
Lord
and
her selfe
his
handmaid
.
There
are
some
vnciuill
men
as
certaine
of
the
Anabaptistes
who
say
that
the
title
of
honor
is
not
to
be
geuen
to
anie
body
,
sith
all
of
vs
are
of
the
ofspringe
of
ADAM
and
haue
one
and
the
same
redeemer
.
Furthermore
wee
see
sith
the
poore
take
great
confort
,
of
the
friendly
speech
,
of
the
riche
,
that
the
rich
shall
doe
well
if
they
deale
friendly
with
the
poor
and
especially
with
them
that
are
bent
to
labour
:
and
let
them
see
that
they
be
not
despised
of
them
.
It
is
the
duetie
of
all
men
to
stir
vp
and
confirme
,
them
who
are
troubled
with
diseases
and
other
euils
by
comfortes
gathered
out
of
the
word
of
God
.
The
13.
Sermon
.
14
And
Boaz
sayd
vnto
her
,
at
the
meale
time
come
thou
hither
,
and
eate
of
the
bread
and
dip
thy
morsell
in
the
vineger
.
And
shee
sate
beside
the
reapers
and
hee
reached
her
parched
corne
:
and
shee
did
eate
and
was
sufficed
and
left
thereof
.
15
And
when
she
arose
to
gleane
,
Boaz
commanded
his
seruaunts
,
saying
,
let
her
gather
among
the
sheaues
and
doe
not
rebuke
her
.
16
Also
let
fall
some
of
the
sheaues
for
her
and
let
it
lye
,
that
she
may
gather
it
vp
,
and
rebuke
her
not
.
THe
holy
Apostle
and
Euangelist
IOHN
in
the
1.
Epist.
the
3.
cap.
saith
my
little
children
let
vs
not
loue
in
word
,
neyther
in
tongue
onely
,
but
in
deede
and
in
truth
.
There
haue
bene
alwaies
men
and
there
are
some
yet
,
who
doe
promise
their
helpe
very
largely
to
others
,
but
theyr
deedes
doe
not
aunswere
to
theyr
wordes
.
BOAZ
was
not
of
theyr
number
.
For
when
he
had
vnderstoode
of
RVTH
what
she
was
,
and
what
maner
of
woman
he
prayeth
to
God
to
blesse
her
and
giue
her
his
grace
:
and
hee
dyd
not
onely
promise
to
her
his
helpe
in
words
,
but
performed
it
indeede
.
For
he
doth
commaund
her
that
she
should
gleane
in
his
fieldes
,
and
should
drinke
out
of
his
vessels
.
And
when
he
had
perceaued
her
to
be
modest
and
thankeful
,
he
commaundeth
her
to
eate
meat
with
the
reapers
and
dip
her
morsell
in
the
vineger
,
The
Grecians
do
call
it
,
Embamma●a
when
we
doe
dip
our
bread
or
anie
other
thinge
in
a
vessell
full
of
moyst
thinges
:
vineger
is
geuen
to
the
reapers
because
it
is
of
great
force
in
cooling
.
I
doe
heare
that
it
is
also
at
this
day
vsed
in
Italy
,
in
the
time
of
haruest
when
it
is
very
hott
,
&
also
they
do
vse
wine
mixt
with
vineger
and
water
,
which
the
Grecians
doe
call
●xucraton
vineger
honnied
,
or
they
doe
call
it
honny
vineger
,
some
say
it
is
a
small
houshold
wine
,
delayed
with
water
.
CHRISTOPHORVS
a
VEGA
a
Spanyard
a
moste
learned
man
,
in
hys
second
booke
de
arte
med●ndi
sayth
,
reapers
doe
vse
in
stead
of
wine
,
vineger
mixed
with
a
great
deale
of
water
,
and
that
is
it
▪
which
they
call
houshold
wine
delayed
with
water
,
in
that
order
that
it
may
be
drunke
:
to
the
which
if
thou
doest
put
oyle
&
bread
thou
shalt
make
a
cooling
meat
good
for
workmen
and
trauellers
in
the
heate
of
the
sunne
&c.
Some
couetous
man
might
haue
sayde
vnto
her
,
I
haue
not
prouided
these
thinges
for
thee
but
for
mine
owne
seruaunts
,
in
the
1.
booke
of
SAM.
the
25.
chap.
NABAL
reiecting
DAVIDS
messengers
sayth
reprochfully
.
Shall
I
take
my
bread
and
my
water
and
my
fleshe
that
I
haue
killed
for
my
shearers
,
and
giue
it
vnto
men
whome
I
knowe
not
whence
they
be
?
Also
BOAZ
commaunded
his
seruauntes
that
they
leaue
some
corne
in
the
field
.
We
ought
to
follow
this
example
of
sincere
loue
,
and
though
we
fal
amongst
many
vnthankful
men
,
yet
we
must
not
forget
our
duetie
.
Of
that
,
that
BOAZ
gaue
his
reapers
meate
and
drinke
meet
for
them
,
and
in
time
conuenient
as
bread
,
vineger
,
parched
barly
,
water
&c.
Let
housholders
and
dames
learne
that
they
giue
theyr
seruauntes
and
hirelings
meate
enough
.
And
God
doth
commaund
in
his
lawe
that
the
mouth
of
the
oxe
shoulde
not
be
nusled
which
doth
tread
out
the
corn
.
SALOMON
saith
(
in
the
praise
of
good
women
the
31.
cha.
amongest
other
)
she
doth
rise
whilest
it
is
yet
night
and
prepareth
meate
for
her
house
&c.
They
which
doe
labor
or
much
doe
neede
the
more
meate
.
There
are
some
who
will
vrge
theyr
seruauntes
to
labour
,
but
they
will
not
giue
them
so
much
meate
as
can
stay
theyr
hungrie
stomackes
.
Some
doe
not
dresse
the
meate
well
,
neyther
bring
it
forth
to
be
eaten
in
good
time
,
but
they
had
rather
it
should
be
lost
:
There
are
some
which
doe
indeede
set
meate
before
them
,
but
they
will
take
it
in
euill
part
,
if
theyr
seruauntes
eat
inough
.
They
may
be
numbred
amongest
them
of
whome
SALOMON
speaketh
in
the
23.
cap.
of
the
prou.
hee
sayth
vnto
thee
eate
and
drinke
,
but
his
minde
is
not
with
thee
.
But
what
profite
commeth
of
this
?
If
maydes
and
seruauntes
see
them
to
be
so
nigardly
,
they
deuoure
many
things
priuily
.
Also
it
falleth
out
oftentimes
that
those
things
are
deuoured
of
dogges
and
cats
which
they
will
not
giue
to
workemen
.
But
let
seruaunts
be
contented
if
they
haue
necessarie
thinges
geuen
them
,
let
them
not
complaine
,
nor
wish
for
dainties
.
Workemen
in
the
olde
time
were
content
with
frugall
and
meane
foode
:
neyther
doest
thou
heare
that
they
did
accuse
theyr
maister
.
The
hire
must
be
liberally
payed
to
workemen
,
and
especially
to
haruest
men
IAMES
the
5.
cap.
RVTH
doth
not
refuse
the
benefite
bestowed
on
her
,
but
doth
take
it
with
a
thankefull
minde
and
modestly
:
and
sitteth
downe
by
the
side
of
the
haruest
folks
,
not
face
to
face
,
least
she
should
be
gazed
vpon
,
she
doth
not
thrust
her selfe
into
the
middle
of
the
reapers
,
and
her
hand
first
in
the
dish
as
belly-gods
doe
,
which
do
not
take
those
thinges
which
are
sette
before
them
,
but
where
soeuer
they
se
more
daintier
,
there
their
hands
are
.
She
waited
vntil
either
BOAZ
or
some
of
his
seruauntes
would
reach
her
some
portion
.
We
must
vse
modestly
a
good
turne
bestowed
vpon
vs
by
others
,
how
liberally
so
euer
it
commeth
,
contrary
to
that
which
is
commonly
said
,
shamefastenes
is
vnprofitable
for
the
poore
.
She
did
eate
sufficient
,
yet
some
meat
was
left
,
the
which
as
we
shal
afterwards
heare
she
brought
to
her
mother
in
law
.
Shee
doth
teache
vs
to
vse
meate
and
drinke
sufficient
,
but
in
the
meane
season
we
must
not
forget
the
poore
.
PAVLE
doth
also
admonishe
the
faythfull
that
theyr
plenty
maye
supplye
other
mens
neede
.
Let
vs
take
heede
of
the
desire
of
gluttony
and
the
filthie
wasting
of
gods
gifts
.
Hee
doth
write
that
BOAZ
gaue
her
parched
corne
.
Kalie●
with
aleph
cali
of
kalah
hee
parched
or
fried
,
it
is
barly
meale
fried
,
the
common
interpreters
do
translate
it
parched
corne
:
they
doe
dry
the
barly
one
night
being
soked
with
water
the
next
day
they
doe
dry
it
,
then
they
grinde
it
in
milles
:
Some
men
do
sprinkle
that
agayn
with
water
which
is
ouermuch
dried
,
and
drye
it
agayne
before
they
grind
it
.
Some
men
do
dresse
new
barlye
beeing
beaten
out
of
the
greene
eares
,
and
they
do
make
it
whilest
it
is
moyst
into
balles
&
being
clensed
they
do
grinde
it
.
It
beeing
so
dressed
with
twentie
pound
of
barly
,
three
pound
of
linte
seed
,
halfe
a
pound
of
coriander
seede
and
of
salt
,
all
these
thinges
being
dried
before
are
mingled
in
a
mille
.
They
who
will
keepe
it
any
longer
,
doe
hide
it
in
new
earthen
vessels
with
the
meale
and
his
branne
.
Galenus
de
alimentorum
facult:
lib.
1.
sayth
:
that
the
parched
corne
which
is
most
commendable
is
made
of
new
barlye
meanlye
dried
and
parched
&c.
And
he
sayth
that
of
many
it
is
the
manner
in
health
to
drinke
the
same
(
with
new
wine
,
sweete
wine
,
and
honied
wine
mixt
to gether
,
&
oftimes
also
onelye
sprinkeled
with
water
)
in
the
sommer
two
or
three
houres
before
they
do
goe
into
the
bath
,
and
they
say
,
that
they
feele
themselues
by
this
drink
to
be
freed
from
thirst
.
Thou
hast
an
example
in
BOHAS
of
ciuill
behauiour
at
the
table
:
for
he
had
not
onely
a
care
of
himselfe
but
hee
doth
also
reache
meate
to
others
,
we
haue
a
like
example
of
our
sauiour
:
in
the
24.
chapter
of
LVKE
.
After
that
RVTH
had
eaten
her
meat
she
presentlye
returned
to
her
worke
agayne
,
and
shee
remayned
at
gleaning
vntil
the
euening
,
she
doth
not
take
the
shadow
like
an
idle
and
a
slouthfull
huswife
.
She
is
far
vnlike
them
who
when
they
are
full
,
do
refuse
labours
.
But
this
diligence
and
carefulnes
is
greatly
to
be
praysed
in
this
woman
and
all
others
.
BOHAZ
being
delighted
with
the
modesty
of
this
woman
,
doth
commaund
his
seruauntes
,
that
they
suffer
her
to
gleane
amongest
the
sheaues
which
other
wise
is
not
graunted
,
some
they
shuld
leaue
of
purpose
,
othersome
they
should
scatter
,
neyther
should
they
say
that
this
was
for
others
,
and
so
make
her
ashamed
,
or
blame
her
,
but
for
this
cause
that
she
should
gather
the
more
,
and
go
more
chearefully
to
her
mother
in
law
.
Rich
men
do
learne
by
this
example
,
that
it
is
their
duety
to
helpe
the
needie
.
God
doth
geue
great
encrease
,
not
so
much
for
the
riche
as
for
the
poore
.
Christ
accompteth
that
as
giuen
to
him
whatsoeuer
thou
shalt
bestow
vpon
the
poore
,
MAT.
25.
Furthermore
hee
blesseth
thy
riches
,
if
thou
hast
the
poore
in
estimation
.
There
are
manye
kindes
of
poore
men
,
but
those
are
especially
to
be
helped
:
whoe
do
willingly
gette
by
their
labour
thinges
necessary
for
them
vnlesse
great
hardnes
of
dearth
doth
hinder
them
.
This
example
doth
teache
vs
how
we
must
giue
.
He
gaue
RVTH
thinges
necessary
,
not
being
desired
,
nor
commaunded
,
but
willinglye
and
with
pleasure
.
For
the
Lord
requireth
a
cherful
giuer
:
he
doth
geue
liberallie
,
for
she
being
sufficed
,
she
reserued
some
for
her
mother
in-law
:
he
might
haue
giuen
her
some
certaine
measure
of
corne
.
But
he
thinketh
it
shuld
be
more
acceptable
to
her
,
if
she
might
gather
it
by
her
own
labour
,
therefore
hee
commaundeth
hys
haruest
folkes
to
leaue
her
some
part
as
they
reaped
and
gathered
.
By
the
example
of
this
notable
man
,
we
also
ought
sometime
to
giue
to
poore
labourers
,
more
than
is
due
to
them
by
couenant
:
and
to
doe
good
to
them
that
want
although
they
know
not
of
it
,
Arcesilaus
that
he
might
help
the
want
of
his
friend
that
was
poor
&
sick
,
but
yet
dissembling
his
want
,
he
put
a
bag
of
mony
priuelye
vnder
his
pillow
.
Read
the
first
epistle
of
TIMOTHIE
.
6.
cap.
of
the
dueties
of
rich
men
.
Now
how
wicked
are
they
,
which
doe
vse
the
scarcetie
of
a
dearth
to
this
purpose
,
that
they
may
driue
the
poore
altogether
out
of
their
possessions
?
The
richer
men
at
this
daye
are
,
so
much
almost
the
couetouser
are
they
:
They
do
deuise
manye
meanes
,
by
which
they
may
excuse
their
couetousnes
.
Also
the
poore
may
geue
almes
,
wh●●h
hey
call
spiritual
,
namely
when
they
do
comfort
and
teach
other
poore
men
.
The
14.
Sermon
.
17
So
she
gleaned
in
the
field
vntill
euening
,
and
she
threshed
that
shee
had
gathered
,
and
it
was
about
an
Ephah
of
barly
.
18
And
she
tooke
it
vp
and
went
into
the
City
,
and
her
mother
in
lawe
saw
what
shee
had
gathered
:
Also
shee
tooke
forth
and
gaue
to
her
,
that
which
she
had
reserued
when
she
was
sufficed
.
19
Then
her
mother
in
law
sayd
unto
her
,
where
hast
thou
gleaned
to
day
?
and
where
wroughtest
thou
?
blessed
bee
hee
that
knewe
thee
.
And
she
shewed
her
mother
in-law
,
with
whom
shee
had
wrought
,
and
sayed
:
the
mans
name
with
whome
I
wrought
to
day
is
Boaz.
RVTH
is
set
before
vs
as
a
clear
glasse
of
many
vertues
:
&
especially
her
diligence
,
carefulnes
,
and
paynefull
laboure
is
commended
.
She
gleaned
in
the
field
of
BOHAZ
,
who
commaunded
her
to
sit
downe
with
his
reapers
.
After
that
this
woman
had
eaten
meat
,
and
was
suff●●ed
,
she
returned
to
her
labour
from
which
she
had
ceased
a
while
:
now
is
added
,
that
shee
applied
her selfe
to
worke
vntill
it
was
euening
,
then
shee
threshed
that
which
shee
had
gleaned
,
namely
with
a
staffe
,
and
winnowed
it
.
There
were
two
kindes
of
threshing
in
times
past
,
whereof
mention
is
made
in
the
holy
scriptures
,
one
was
with
oxen
,
the
other
with
staues
,
wherewith
they
did
beat
out
the
corne
.
PLINIE
sayeth
in
the
30.
chap
▪
of
his
18.
booke
.
H●ruest
is
beaten
forth
somewhere
with
cartes
,
somewhere
with
the
treading
of
mares
,
otherwhere
with
●●ailes
:
cart
(
that
I
may
note
this
by
the
way
)
is
a
kinde
of
carriage
wherwith
corn
is
beaten
forth
.
It
is
added
,
that
she
carried
it
,
namely
,
on
her
head
,
which
was
a
great
burden
.
It
is
sayd
in
the
latter
ende
of
the
chap.
that
she
did
also
gleane
in
the
wheate
haruest
,
and
euery
day
returned
at
night
vnto
her
mother
in
law
.
She
doth
teach
vs
by
her
example
,
continuaunce
in
labour
,
and
so
in
euery
good
worke
.
It
is
not
inough
to
begin
well
,
but
wee
must
goe
forward
chearefully
.
Wee
must
labour
whilest
it
is
time
,
wee
must
not
neglect
the
oportunitie
of
time
.
There
are
some
who
yeeld
themselues
to
be
spoyled
of
slougthfulnes
:
or
if
they
doe
applie
themselues
for
a
time
to
vertue
,
they
doe
afterwardes
fall
away
.
It
is
to
be
noted
,
that
the
holy
Ghost
doth
say
,
that
she
caried
the
burden
her selfe
,
and
layd
it
not
on
a
beast
or
a
cart
:
For
it
sheweth
that
God
hath
a
care
of
these
thinges
,
the
which
ought
to
comfort
those
laborious
men
,
who
by
reason
of
theyr
pouerty
are
driuen
to
carry
great
burdens
vppon
their
heades
or
shoulders
.
For
if
they
doe
that
of
fayth
,
they
doe
a
good
and
acceptable
worke
vnto
God
.
For
God
requireth
these
common
workes
of
them
,
and
not
that
they
should
for
religion
sake
appoint
pilgrimages
and
put
on
coules
,
&c.
But
what
profite
had
she
of
so
great
labour
?
for
there
are
many
which
say
that
they
labour
in
vayne
,
She
did
gather
almost
an
Ephah
of
barly
.
If
it
be
accompted
after
the
measure
of
Tygurine
it
was
as
THEODORVS
BIBLIANDER
doth
recken
,
three
times
nyne
gallons
.
An
Ephah
is
a
measure
for
drie
things
,
and
containing
three
bushels
,
a
bushell
contayneth
,
sixe
cabs
,
a
cab
foure
logs
,
a
log
is
the
least
measure
of
drie
thinges
and
moyst
thinges
,
contayning
sixe
egges
,
If
these
be
multiplied
,
and
that
thou
beginnest
at
a
log
,
a
cab
containeth
24.
eggs
a
bushell
144.
and
an
Ephah
432.
egges
.
And
10.
Ephaphs
doe
make
a
homere
contayning
.
4320.
egges
,
which
is
the
greatest
measure
the
Hebrues
haue
:
as
MVNSTER
noteth
vpon
the
chap.
29.
of
EXOD.
And
though
RVTH
could
not
gather
so
much
,
vnlesse
the
haruest
folkes
had
left
her
part
at
BOAZ
his
commandement
,
yet
it
is
certain
that
indifferent
dilligence
doth
preuaile
muche
in
any
businesse
.
A
drop
by
often
falling
doth
break
or
make
hollow
most
hard
stones
.
They
who
are
diligent
and
carefull
in
theyr
work
,
do
quickly
heape
vp
a
number
of
necessary
thinges
.
But
wee
must
pray
to
God
,
that
hee
will
blesse
our
labours
,
for
vnlesse
his
blessing
be
with
vs
,
all
our
labors
are
in
vayn
which
we
doe
.
S.
IAMES
sayth
in
his
4.
chap.
ye
fight
and
warre
(
a
metaphore
taken
from
warres
)
he
speaketh
of
contentions
and
brawles
,
wherewith
they
do
greeue
one
another
)
and
get
nothing
,
because
ye
aske
not
,
ye
aske
and
receaue
not
because
ye
aske
amisse
,
that
ye
might
consume
it
on
your
lustes
.
Some
complaine
that
they
cannot
nourish
themselues
by
their
artes
,
in
the
meane
season
they
doe
not
diminishe
their
lustes
:
they
despise
God
,
not
acknowledging
him
to
be
the
author
of
good
thinges
.
SALOMON
in
hys
prouerbes
sayth
the
dilligent
haue
sufficient
,
&
the
slougthful
are
famished
.
PROU.
14.
verse
.
23.
In
all
labour
there
is
aboundance
:
but
the
talke
of
the
lippes
bringeth
onely
wante
.
19.
vers.
24.
The
slougthfull
hideth
his
hand
in
his
bosome
,
and
will
not
put
it
to
his
mouthe
againe
,
that
is
,
he
shall
not
haue
to
eate
.
20.
verse
.
4.
The
slougthfull
will
not
plow
,
because
of
winter
,
therefore
shall
he
begge
in
the
sommer
,
but
haue
nothing
.
And
the
13.
verse
,
loue
not
sleepe
,
least
thou
come
vnto
pouertie
:
open
thy
eyes
and
thou
shalt
bee
satisfied
with
bread
.
21.
verse
.
25.
The
desire
of
the
slougthfull
slayeth
him
:
for
his
handes
refuse
to
worke
.
If
God
doth
sometime
afflict
great
labouring
men
with
famine
,
he
doth
it
for
certaine
causes
,
which
we
haue
in
other
places
made
mention
of
.
It
is
added
,
that
RVTH
shewed
her
mother
in
law
those
thinges
which
shee
had
gleaned
,
also
that
she
brought
forth
and
gaue
her
,
that
which
she
had
left
of
her
fulnes
.
It
appeareth
that
RVTH
was
notably
affected
towardes
her
mother
in-law
,
for
that
she
might
make
her
merry
,
she
did
not
onely
shew
her
mother
in-law
part
of
it
,
&
deuour
the
other
priuelie
,
but
she
sheweth
her
all
which
she
had
gleaned
that
day
,
and
brought
her
meate
also
out
of
her
bag
,
scrippe
or
bosome
which
was
left
.
Thou
shalt
easily
finde
daughters
in-law
,
which
will
geue
nothinge
to
their
mothers
in-law
,
yea
who
will
rather
cast
meat
to
the
dogs
,
or
els
eat
more
then
will
do
them
good
,
then
bring
any
thing
to
their
mothers
in-law
.
Let
children
learne
to
feede
and
to
chearishe
their
aged
parentes
.
For
the
word
of
honoring
doth
comprehend
this
amongest
others
,
as
the
Lord
himselfe
interpreteth
it
MATH.
15.
wher
he
doth
reprooue
the
PHARISIES
and
SCRIBES
because
they
do
make
voyde
the
law
of
God
through
their
traditions
.
The
gentiles
also
do
thinke
it
meete
,
that
we
norish
them
which
haue
nourished
vs
.
Oft-times
sonnes
&
daughters
do
complaine
,
that
pouertie
doth
hinder
them
that
they
cannot
performe
that
duety
:
but
if
they
should
spend
much
at
the
wine
,
vpon
sumptuous
apparell
,
and
such
other
vayn
things
,
they
would
make
no
mention
of
their
pouertie
.
There
are
fewe
which
haue
regard
of
their
parentes
striken
in
age
,
as
becommeth
them
.
In
the
history
of
the
gospell
it
is
oftentimes
read
,
that
parentes
entreated
the
Lorde
for
their
children
,
that
they
might
bee
deliuered
from
diseases
,
but
there
is
no
such
thinge
recorded
of
children
.
The
most
part
would
wish
them
dead
,
whether
they
be
poore
or
riche
.
If
their
parentes
be
poore
they
are
to
be
nourished
of
them
,
and
so
they
are
a
burden
to
them
,
if
they
be
riche
they
watch
as
rauenous
birds
do
for
carcases
.
There
are
also
some
who
doe
spoyle
their
parents
of
whome
(
it
is
sayd
)
PROV.
28.
verse
.
24.
He
that
robbeth
his
father
and
hys
mother
,
is
the
companion
of
a
man
that
destroyeth
.
IOSEPHVS
writeth
that
NAOMIE
brought
forth
some
peeces
of
meate
,
which
her
neighbours
had
brought
her
,
and
the
which
she
had
kept
for
RVTH
.
For
the
wordes
in
the
text
may
bee
vnderstood
both
manner
of
waies
:
We
do
therefore
gather
by
this
,
how
deare
the
daughter
in-law
was
vnto
her
mother
in-law
,
because
she
did
not
spend
all
,
but
kept
some
for
her
that
was
absent
&
at
labour
.
But
it
rather
seemeth
to
agree
,
to
be
vnderstoode
of
RVTH
.
NAOMIE
asked
her
daughter
in-law
,
where
she
had
gleaned
,
shee
aunswered
freely
,
and
she
shewed
the
name
of
the
man
in
whose
field
she
was
.
Shee
doth
teache
parentes
to
haue
a
care
and
regard
of
their
children
:
peraduenture
she
thought
that
it
could
not
be
,
that
shee
should
gleane
so
much
by
her
owne
labour
in
so
short
a
time
.
If
children
doe
bring
anie
thing
home
,
which
they
say
was
giuen
them
,
or
that
they
found
it
,
let
parentes
diligently
examine
them
,
for
they
come
by
these
degrees
to
theft
.
Let
them
take
an
accompt
of
their
chilchildren
,
where
they
haue
bene
,
with
whome
,
what
they
did
,
if
any
thing
be
suspicious
in
them
,
let
them
examine
them
,
if
they
be
found
in
a
lye
,
let
them
chasten
them
:
let
them
also
prayse
them
which
doe
well
,
and
so
stirre
them
vp
to
the
desire
of
vertue
.
Let
maisters
do
the
same
,
and
others
to
whome
the
care
and
charge
of
the
yonger
sort
is
committed
.
Neyther
let
them
only
take
an
accompt
of
the
yonger
sort
,
but
also
diligently
of
the
elders
.
I
doe
not
giue
counsell
that
ye
shutt
in
youthes
at
home
:
but
in
the
meane
season
,
let
them
haue
a
care
that
if
they
goe
abroad
with
leaue
,
that
they
ioyne
themselues
with
good
companie
,
by
whose
conuersation
they
may
be
the
better
.
RVTH
doth
willingly
giue
an
account
to
her
mother
in-law
,
shee
doth
not
aunswere
her
crookedly
:
shee
doth
tel
orderly
what
befel
to
her
in
the
field
.
Let
children
doe
the
like
to
theyr
parentes
,
and
those
that
are
set
ouer
them
,
and
let
them
gouern
themselues
so
,
that
they
may
without
feare
,
make
report
of
those
thinges
which
they
haue
done
.
Before
her
mother
in
lawe
heard
the
name
of
BOAZ
,
shee
sayd
,
blessed
be
hee
that
hath
knowne
thee
.
The
old
translation
,
hath
who
hath
pittied
thee
.
The
word
of
knowing
is
diuersly
vnderstood
in
the
holy
scriptures
.
Pro.
12.
ver.
10.
the
Iust
man
doth
know
the
life
of
his
beast
(
although
Salomon
doth
vse
this
word
Iada
and
our
wrirer
doth
vse
Nakar
)
that
is
,
hee
hath
a
care
and
a
regard
of
his
cattell
,
he
doth
giue
them
prouinder
,
hee
doth
graunt
them
rest
,
or
hee
hath
mercy
on
his
cattle
:
but
the
tender
affections
of
the
wicked
are
cr●ell
:
that
is
,
they
haue
no
care
of
them
,
they
doe
handle
them
vnmercifully
.
So
in
this
place
who
hath
known
thee
,
that
is
,
who
hath
done
thee
a
good
turn
?
She
blessed
him
because
he
had
pitie
on
her
.
Truely
God
will
blesse
them
,
who
doe
bestowe
benefites
on
widdowes
and
poore
foolks
.
The.
15.
Sermon
.
20
And
Naomie
sayd
vnto
her
daughter
in-law
,
blessed
be
he
of
the
Lord
:
for
hee
ceaseth
not
to
do
good
to
the
liuing
and
to
the
dead
.
Againe
Naomie
sayd
vnto
her
,
the
man
is
nere
vnto
vs
,
and
of
our
affinite
.
21
And
Ruth
the
Moabitesse
sayd
,
he
sayd
also
certainly
vnto
me
,
thou
shalt
be
with
my
seruants
,
vntill
they
have
ended
all
mine
haruest
.
22
And
Naomie
aunswered
vnto
Ruth
her
daughter
in
law
,
it
is
best
my
daughter
,
that
thou
goe
out
with
his
maydes
,
that
they
meete
thee
not
in
another
●ielde
.
23
Then
she
kept
her
by
the
maydes
of
Bohaz
,
to
gather
vnto
the
end
of
barly
haruest
,
and
of
wheat
haruest
,
and
dwelt
with
her
mother
in-lawe
.
THe
talke
which
NAOMIE
had
with
RVTH
,
is
partly
pleasant
,
and
partly
profitable
:
for
it
contayneth
manye
thinges
which
make
not
a
little
,
both
for
our
instruction
and
comfort
.
Before
NAOMIE
vnderstoode
in
whose
fielde
RVTH
had
gleaned
,
shee
sayth
,
blessed
be
hee
who
hath
knowne
thee
.
And
after
shee
had
heard
his
name
,
she
vttered
this
blessing
in
many
wordes
.
Blessed
be
hee
of
the
Lorde
:
that
is
the
Lorde
rewarde
hym
both
in
this
world
,
and
in
the
world
to
come
,
or
he
is
blessed
that
is
,
he
is
accepted
of
the
Lorde
,
his
grace
is
with
him
.
The
blessing
of
the
Lord
doth
comprehend
the
goods
as
well
temporall
as
eternall
:
Hee
that
doth
blesse
another
,
praieth
that
God
would
take
him
to
his
defence
(
through
the
MESSIAS
in
whom
we
are
blessed
)
that
he
would
release
his
sinnes
,
that
hee
would
defend
him
,
and
giue
him
successe
in
all
his
affayres
,
and
keepe
him
from
all
euill
.
She
doth
shew
the
cause
,
for
he
ceaseth
not
to
do
good
to
the
liuing
and
to
the
dead
,
that
is
hee
ceaseth
not
to
loue
them
and
to
be
beneficiall
vnto
them
.
But
how
he
was
beneficial
,
to
the
dead
,
I
will
shew
you
by
and
by
.
She
doth
add
that
BOAZ
(
which
RVTH
did
not
knowe
)
was
their
nigh
kinsman
Goel
signifieth
a
reuenger
and
a
kinsman
,
who
ought
by
lawe
to
defend
their
bloud
,
and
seek
the
punishment
of
hym
who
hath
hurt
them
.
We
doe
gather
out
of
these
wordes
,
what
is
the
duetie
of
those
that
bee
of
our
kindred
and
affinitie
,
and
of
friends
,
namely
,
that
they
loue
mutually
togither
,
and
that
they
striue
in
giuing
benefites
amongest
themselues
(
which
are
not
of
one
kinde
)
also
that
the
riche
doe
helpe
the
poore
.
BOAZ
did
prosecute
his
friends
(
with
loue
)
both
dead
and
a
liue
,
and
was
beneficial
vnto
them
.
How
did
he
good
to
the
dead
?
when
as
long
as
ELIMELECH
and
hys
sonnes
were
aliue
he
was
beneficiall
vnto
them
,
and
after
theyr
deathes
for
their
remembraunce
he
did
gratifie
theyr
widowes
in
as
many
matters
as
he
could
▪
and
hee
would
haue
done
the
same
to
theyr
children
,
if
they
had
anie
,
and
this
is
to
shewe
pitie
or
mercie
towardes
the
dead
.
NAOMIE
vsed
this
phrase
before
.
Truely
if
the
dead
shoulde
knowe
what
thinges
are
done
vppon
the
earth
,
they
woulde
reioyce
at
these
dueties
,
not
that
thou
shouldest
endeuoure
to
place
them
in
the
place
of
Gods
,
and
appoynt
holye
daies
for
them
,
&
make
praiers
to
them
.
&c.
Manye
haue
little
care
of
the
widdows
and
children
of
their
dead
friends
,
or
if
they
do
any
thing
once
or
twise
for
their
sakes
,
afterwardes
they
doe
leaue
to
be
mercifull
,
that
is
,
they
doe
cast
away
the
care
of
them
,
and
send
them
to
others
:
hee
was
constant
in
friendship
.
For
true
friends
do
not
turne
with
fortune
.
PROV.
17.
17.
A
friend
loueth
at
al
times
,
we
haue
some
examples
of
such
friendes
in
the
scriptures
.
The
2.
SAM.
9
chaprer
.
DAVID
hauing
obtained
the
whole
kingdome
,
did
aske
if
any
remained
aliue
of
the
family
of
SAVLE
,
with
whome
he
might
deale
mercifully
for
Ionathans
sake
,
that
is
,
that
he
might
be
beneficiall
vnto
him
:
and
when
MEPHIBOSHETH
the
sonne
of
IONATHAN
was
brought
vnto
him
,
hee
gaue
him
the
landes
and
the
goodes
of
his
father
,
and
although
hee
was
lame
and
one
cast
away
,
yet
he
setteth
him
at
his
table
.
It
is
sayd
commonly
,
that
the
dead
do
lacke
friendes
,
but
DAVID
d●th
account
him
as
his
sonne
,
for
the
remembraunce
of
his
father
.
Therefore
God
doth
also
stirre
vp
to
him
faythfull
friends
:
for
in
the
conspiracie
of
ABSOLON
,
CHVSAI
,
ITHAI
and
others
followed
DAVID
,
and
not
his
sonn
,
although
they
did
see
him
florishe
.
Those
friends
which
forsake
vs
in
aduersitie
,
are
not
true
friendes
,
but
maye
bee
compared
vnto
those
birdes
which
flie
away
in
the
winter
,
comming
and
returning
againe
in
sommer
.
A
sure
friend
is
tried
in
doubtfull
matters
.
It
is
common
at
this
day
,
that
men
which
are
greate
friends
do
striue
amongest
themselues
,
&
for
light
causes
:
friends
are
not
to
be
despised
&
cast
away
,
how
poore
soeuer
they
be
,
for
oftentimes
they
may
helpe
much
the
riche
and
mightie
with
their
helpe
,
as
in
conspiracies
,
warres
,
burnings
,
shipwrackes
,
diseases
,
and
other
euils
both
publick
and
priuate
.
Furthermore
it
is
not
only
required
of
kinsmen
and
friends
,
that
they
haue
a
regard
of
the
fatherlesse
and
wyddowes
,
but
of
others
whosoeuer
they
be
.
Therefore
howe
much
doe
they
offend
,
whoe
for
small
causes
doe
wrong
to
the
children
and
widdowes
of
them
that
are
departed
,
and
when
they
could
not
hurt
their
parents
and
husbands
,
they
seeke
to
bee
reuenged
of
these
?
That
which
NAOMIE
reporteth
of
BOAZ
,
we
may
say
more
rightly
of
God
,
that
hee
doth
not
forsake
them
whiche
trust
in
him
,
whether
they
be
dead
or
aliue
:
Then
breaking
forth
into
heauenly
prayses
,
we
must
say
,
blessed
be
God
&c.
The
other
is
howe
wee
must
behaue
our selues
towardes
them
,
who
haue
bene
beneficiall
vnto
VS
.
NAOMIE
acknowledgeth
the
benefits
bestowed
vpon
her
,
and
sheweth
her selfe
thankefull
to
BOAZ
and
RVTH
,
she
doth
declare
this
benefite
both
in
wordes
and
deeds
.
See
doth
blesse
BOHAZ
,
not
with
a
magicall
blessing
,
or
with
an
inchauntment
but
with
a
heauenly
blessing
.
This
wee
must
immitate
to
pray
for
good
things
through
Christe
for
our
benefactoures
.
There
are
many
poore
folkes
who
haue
receiued
a
long
time
many
and
great
benefites
,
either
of
some
of
their
kinsfolks
or
others
,
if
they
doe
once
suffer
the
repulse
,
they
fret
,
they
are
angry
,
and
they
do
curse
them
:
if
any
man
bestow
vpon
them
as
much
as
they
can
,
they
yet
look
for
greater
thinges
of
him
,
(
if
they
be
not
satisfied
,
they
by
and
by
wax
angry
.
But
we
ought
not
onely
to
geue
thanks
in
words
to
them
)
who
haue
bene
beneficiall
vnto
vs
,
and
pray
to
the
Lord
for
them
,
but
to
shew
our selues
thankful
in
deede
.
That
NAOMIE
afterwardes
prouided
a
husband
for
RVTH
,
wee
shall
heare
in
his
place
.
Thirdly
,
wee
gather
out
of
this
place
,
that
the
benefites
doe
not
perish
which
wee
bestowe
on
our
neighboures
.
For
as
NAOMIE
praied
to
God
for
a
rewarde
for
BOHAZ
her
benefactor
he
being
ignorant
of
it
:
so
there
shal
be
some
in
all
ages
,
who
will
prayse
and
take
acceptably
those
things
,
which
are
bestowed
on
them
,
and
will
to
God
in
their
prayers
,
commend
the
health
of
them
whose
liberalitie
they
haue
tryed
:
nay
,
if
they
do
not
their
duetie
,
yet
the
worke
it selfe
if
it
proceede
from
fayth
,
doth
after
a
sort
crie
vnto
the
Lord
.
IOB
.
31.
chap.
purginge
him selfe
from
most
heynous
crimes
,
which
were
layd
agaynst
him
by
his
friendes
,
namelye
hipocrisie
&
vngodlines
,
making
a
narration
of
his
whole
life
beforespent
,
saieth
amongest
other
thinges
:
let
these
or
other
thinges
befall
on
mee
,
vnlesse
their
sides
do
blesse
me
,
that
are
hott
with
the
fleeces
of
my
sheepe
.
Hee
doth
bring
in
by
Prosopop●ia
the
sides
made
whot
by
him
that
they
did
pray
for
him
:
that
is
,
that
such
a
benefite
should
come
into
remembrance
vnto
the
Lord
,
although
hee
was
vnthankefull
who●
receiued
it
.
This
ought
to
stir
vs
vp
to
liberalytie
towards
the
poore
.
If
thou
doest
compare
that
which
BOAZ
gaue
to
these
widows
with
his
wealth
,
it
is
not
so
glorious
&
great
:
yet
it
was
very
profitable
to
them
,
and
God
doth
greatly
recompence
it
.
Our
sauiour
sayth
in
the
Gospell
the
10
chap.
of
MATT.
Who
soeuer
shall
geue
to
one
of
these
little
ones
to
drink
a
cup
of
colde
water
onely
,
in
the
name
of
a
disciple
,
verily
I
say
vnto
you
,
hee
shall
not
loose
his
reward
.
Fourthly
wee
haue
also
a
forme
of
blessing
:
what
thinges
,
of
whome
,
and
how
we
ought
to
pray
for
the
good
of
our
benefactors
,
for
the
benefits
which
they
haue
bestowed
on
vs
and
ours
.
The
worde
blessing
doth
comprehend
the
goodes
both
temporall
and
eternal
,
as
wee
haue
sayd
aboue
.
These
good
thinges
NAOMIE
prayed
for
her
kinseman
,
of
the
Lord
,
and
she
knoweth
that
he
can
shew
mercy
to
whome
hee
will
,
and
that
he
marketh
and
gouerneth
our
wordes
and
deeds
,
as
wel
good
as
euil
.
But
those
prayers
and
blessinges
are
not
in
vaine
,
otherwise
the
sainctes
woulde
not
haue
vsed
them
,
neyther
the
scriptures
woulde
teache
vs
to
vse
them
.
As
prayers
are
not
vnprofitable
:
so
neither
are
those
wishes
which
are
nothing
els
then
certayne
kindes
of
prayers
.
RVTH
going
forward
to
commend
the
courteousnes
of
BOAZ
doth
say
,
that
he
commaunded
her
further
,
that
she
shuld
accompanie
his
seruauntes
,
vntill
they
had
made
an
end
of
haruest
.
But
he
said
that
she
should
go
forth
with
his
maids
.
There
is
no
diuersitie
in
these
wordes
,
for
the
seruauntes
and
the
maydes
went
into
the
field
together
.
For
the
scriptures
doe
oftentimes
note
that
afterwards
which
should
be
set
before
,
some
say
that
he
sayd
,
Ioyne
thy selfe
with
my
seruauntes
,
in
ieste
to
try
her
:
Namely
that
she
might
get
her
a
husband
.
NAOMIE
aunswered
:
It
is
good
,
it
is
an
honest
thing
,
it
doth
please
me
my
daughter
,
that
thou
doest
goe
with
his
maydens
.
She
doth
not
perswade
her
to
go
into
another
field
the
next
day
:
and
although
she
did
vnderstand
that
the
good
wils
of
friendes
are
not
to
be
abused
:
yet
she
doth
bid
her
to
returne
into
the
ground
of
BOAZ
:
because
he
was
theyr
kinsman
,
shee
doth
thinke
that
hee
will
haue
more
care
of
her
honestie
,
then
straungers
and
forrainers
,
for
she
might
easily
come
amongest
some
,
who
would
not
defend
her
,
if
she
were
in
daunger
.
The
olde
translation
hath
,
it
is
better
to
goe
with
his
maydes
.
The
cause
is
added
that
they
meete
thee
not
▪
Munster
translateth
it
,
least
they
enforce
thee
.
This
worde
Phaga
signifieth
to
withstand
,
to
resiste
to
meete
,
hereof
commeth
paegara
an
euill
chaunce
or
successe
,
so
also
to
aske
,
to
pray
,
to
enforce
.
If
thou
shouldst
gleane
in
another
field
,
some
body
may
withstand
thee
,
and
say
that
other
poore
haue
licence
to
glean
there
:
and
some
wanton
yong
men
may
force
thee
,
as
it
sometime
commeth
to
passe
in
the
haruest
:
If
thou
interpretest
it
to
aske
,
per
aduenture
this
is
the
meaning
,
that
some
body
might
prouoke
thee
to
whordom
.
It
is
sayd
commonly
she
may
be
chast
to
whom
no
man
moueth
the
question
.
There
are
some
which
will
take
anie
payns
to
defile
matrons
and
virgins
:
but
at
length
they
are
punished
for
their
vnpuritie
.
For
theyr
children
and
wiues
are
often-times
defiled
of
others
,
by
the
iust
punishment
of
GOD
,
or
they
are
so
kindled
with
ielousie
towards
theyr
wiues
,
so
that
they
are
miserably
tormented
both
day
and
night
.
Or
at
least
RVTH
might
haue
bene
suspected
of
vngodlines
.
Let
olde
women
,
by
the
example
of
NAOMIE
,
rightly
teach
the
yonger
,
and
stirre
them
vp
by
prayse
to
the
studye
of
vertue
,
and
commaund
them
to
tarry
at
home
,
and
shunne
all
causes
of
oftending
.
It
is
commonly
sayd
that
the
flaxe
must
be
taken
from
the
fire
least
it
be
burnt
.
NAOMIE
had
rather
her
daughter
in-law
should
stay
at
home
:
but
because
necessitie
droue
her
to
runne
into
the
fieldes
,
shee
commaundeth
her
to
ioyne
her selfe
in
companie
with
mayds
not
with
men
.
Maidens
cannot
alwaies
stay
at
home
,
they
are
constrayned
sometimes
to
goe
to
markets
,
sometyme
to
take
long
iournies
,
but
they
are
to
be
exhorted
,
that
they
doe
not
this
alone
,
but
that
they
ioine
themselues
with
honest
companie
in
their
way
:
let
them
shunne
talke
with
wanton
young
men
,
or
drunkardes
or
suspicious
places
:
especially
in
the
night
,
let
them
keepe
themselues
at
home
:
And
let
them
not
onely
flee
from
euill
,
but
also
from
the
outward
appearance
of
euill
.
For
if
they
fall
into
the
suspition
of
whoredome
or
adultery
,
they
cannot
easily
clear
themselues
.
If
they
be
accused
of
theft
,
the
theefe
being
taken
,
their
innocency
is
shewed
to
all
men
:
but
this
is
farre
otherwise
.
S.
PAVLE
in
the
2.
chap.
to
TITVS
.
The
elder
women
likewise
(
as
hath
bene
spoken
before
of
olde
men
)
that
they
be
in
such
behauiour
,
as
becommeth
holinesse
,
not
false
accusers
,
not
geuen
to
much
wine
,
but
teachers
of
honest
thinges
:
that
they
may
instruct
the
yonge
women
to
be
sober
minded
that
they
loue
their
husbands
,
that
they
loue
their
children
:
that
they
be
discreet
chaste
,
keeping
at
home
,
good
and
subiect
vnto
their
husbandes
,
that
the
word
of
God
be
not
euill
spoken
of
.
Hee
saith
it
is
not
inough
for
olde
women
to
liue
well
,
but
he
commandeth
them
to
frame
the
youngers
to
vpright
life
both
by
wordes
,
&
also
by
the
example
of
theyr
lyfe
.
There
are
some
which
talke
with
men
,
resort
to
daunces
and
banquettes
,
saying
that
by
this
meanes
they
may
get
themselues
husbands
,
but
this
is
a
dangerous
way
,
and
not
allowed
of
honest
and
godly
men
.
RVTH
regarding
her
chastity
doth
ioin
her self
to
the
maidens
,
teaching
daughters
by
her
example
,
to
obey
the
good
counsels
of
their
parentes
:
which
many
doe
not
willingly
,
but
because
they
are
hott
,
and
are
carried
away
with
their
affections
,
they
had
rather
hearken
to
flatterers
:
afterwardes
falling
into
manie
troubles
,
they
repent
,
and
doe
bewayle
their
lotte
too
late
.
But
those
which
suffer
themselues
to
be
gouerned
of
the
elder
,
they
doe
finde
plentifull
fruites
of
theyr
obedience
.
Shee
kept
companie
with
them
,
vntill
haruest
was
done
.
Continuance
at
one
work
is
praise
worthy
,
and
that
a
man
may
become
constant
,
it
auaileth
muche
in
young
yeares
to
bee
accustomed
to
laboures
.
They
which
shift
from
one
labour
to
another
,
do
take
paines
for
a
little
profit
.
She
returned
vnto
her
mother
in-law
,
or
was
in
companye
with
her
euerye
night
:
for
it
becommeth
mayds
to
be
at
home
at
night
,
and
no
other
where
:
she
would
not
that
her
mother
in-law
shuld
bee
greeued
for
her
.
Let
not
children
through
their
night
wandering
,
throwe
their
parents
into
sorrow
,
whose
sleepe
otherwise
they
do
often
breake
:
She
remayned
with
her
seeking
for
noe
other
host
.
At
this
day
many
will
not
willingly
bee
with
their
mothers
,
much
lesse
with
their
mothers
in-law
.
What
if
they
should
nourishe
them
▪
poore
maydes
whiche
will
not
remayne
with
theyr
kinsmen
,
but
had
rather
liue
more
at
lybertie
out
of
their
sight
,
and
to
wander
whether
their
minde
carries
them
,
are
not
well
reported
of
.
But
let
maydens
so
behaue
themselues
,
that
their
kinsefolkes
or
they
which
are
of
their
affinitie
shoulde
haue
no
iust
cause
to
forbid
them
,
or
cast
them
out
of
their
house
.
CHAP.
III.
The
16.
Sermon
.
1
Afterward
Naomie
her
mother
in-law
said
vnto
her
,
My
daughter
,
shall
not
I
seeke
rest
for
thee
,
that
thou
mayest
prosper
?
2
Nowe
also
is
not
Bohaz
our
kinseman
,
with
whose
mayds
thou
wast
?
behold
he
winnoweth
barly
to
night
in
the
floore
.
3
Washe
thy selfe
therefore
,
and
annoynt
thee
,
and
put
thy
rayment
vppon
thee
,
and
get
thee
downe
to
the
floore
let
not
the
man
knowe
of
thee
,
vntill
he
hath
left
eating
and
drinking
.
4
And
when
he
shall
sleep
,
mark
the
place
where
he
layeth
him
downe
,
and
go
,
and
vncouer
the
place
of
his
feete
,
and
lay
thee
downe
,
and
hee
shall
tell
thee
what
thou
shalt
do
.
THIS
chapter
doth
consist
of
three
especiall
partes
.
In
the
first
the
councel
is
contained
,
which
NAOMIE
gaue
vnto
RVTH
,
how
she
should
procure
BOHAZ
to
be
her
husbande
:
in
the
other
is
sette
downe
,
how
RVTH
obeyed
her
mother
in-law
:
and
what
she
obtayned
,
how
she
was
accepted
of
BOHAZ
and
sent
away
.
in
the
third
,
how
she
returning
vnto
her
mother
in
law
,
shewed
to
her
all
thinges
orderly
which
befell
vnto
her
.
Many
things
are
contained
in
this
chapter
,
which
pertayn
to
making
of
marriages
,
in
which
the
greatest
pointes
of
our
happynes
or
vnhappines
in
this
life
are
contayned
.
As
concerning
the
councell
of
NAOMIE
,
first
shee
did
promise
RVTH
her
helpe
,
that
she
would
prouide
for
her
a
good
marriage
.
I
seeke
rest
(
sayth
shee
)
for
thee
,
for
so
shee
doth
call
marriage
.
She
doth
adde
,
that
it
may
be
well
with
thee
:
the
meaning
is
:
I
will
ioyne
thee
with
a
good
and
a
meet
husbande
,
that
thou
mayest
know
where
thou
shalt
tarrye
,
and
that
thou
mayest
hereafter
gett
thy
liuing
without
so
great
labour
.
She
doth
not
promise
her
an
idle
life
abounding
with
delightes
,
shee
doth
not
say
that
she
shal
be
without
all
troubles
,
of
which
this
worlde
is
full
,
to
the
mitigating
of
the
whiche
the
Lorde
hath
appoynted
marryage
.
GEN.
2.
The
Lord
sayth
it
is
not
good
for
man
to
bee
alone
,
let
vs
make
him
a
helpe
.
God
will
that
it
be
wel
with
them
,
and
that
they
haue
rest
.
Yet
many
through
their
own
faultes
do
procure
themselues
great
trobles
,
as
when
they
do
norish
suspicious
ielousies
&c.
Also
marriage
hath
troubles
belonging
to
it
,
especialy
wher
there
be
many
children
:
yet
they
haue
mo
trobles
who
dispising
this
institutution
of
God
,
doe
wallow
in
whoredomes
and
addulteries
.
NAOMIE
doth
not
aduife
her
that
she
should
liue
a
sole
life
.
For
it
was
better
,
that
a
straunge
widdowe
should
marry
with
some
one
of
the
people
of
God
.
Heere
is
an
example
of
gratitude
propounded
to
vs
in
NAOMIE
.
In
the
first
chapter
she
doth
wish
for
a
happie
marriage
for
both
her
daughters
in-law
,
now
that
occasion
is
offred
,
shee
omitteth
nothing
,
that
shee
might
prouide
a
good
husband
for
her
,
who
had
deserued
so
well
of
her
.
There
are
some
which
will
be
marueilous
liberall
onely
in
promises
,
but
they
doe
nothing
indeed
:
oftentimes
when
they
may
benefite
theyr
friendes
without
troubling
themselues
,
they
wil
not
doe
it
,
but
if
others
doe
it
,
they
will
enuy
them
.
Next
let
parentes
learne
,
to
prouide
husbandes
for
theyr
daughters
,
and
wiues
for
their
sonnes
,
for
this
care
belongeth
to
them
.
Children
ought
not
in
this
matter
to
follow
theyr
own
wicked
affections
,
but
to
vse
the
counsell
of
their
parentes
.
Let
not
parentes
tirannically
constraine
theyr
children
to
many
against
theyr
will
.
NAOMIE
doth
conferre
with
RVTH
her
daughter
in-law
of
marriage
.
Marriages
to
which
children
are
vnwillingly
driuen
,
haue
seldome
happie
endes
.
The
maner
is
after
set
downe
,
howe
NAOMIE
procured
this
marriage
:
shee
doth
giue
her
preceptes
,
she
doth
teach
her
,
what
she
shall
do
,
&
what
she
should
auoid
:
first
she
biddeth
her
to
wash
away
her
sweate
&
spots
least
she
should
smel
ill
.
And
those
washinges
were
common
amongst
those
nations
,
and
of
themselues
not
vnlawfull
.
Next
she
doth
bid
her
to
annoint
her selfe
:
the
which
was
also
vsed
amongst
the
Estern
people
,
as
other
histories
,
aswell
the
Euangelical
history
doth
witnesse
.
Thirdly
she
doth
bid
her
to
put
on
her
apparell
,
to
witt
the
best
she
had
.
Fourthly
to
goe
into
the
floore
and
not
suffer
her self
to
be
seen
,
before
that
BOAZ
had
eaten
and
drunken
.
The
labourers
seeme
to
haue
better
cheare
at
the
latter
ende
of
haruest
as
at
sheep-shearing
.
We
doe
make
a
feast
in
the
latter
end
of
haruest
and
vintage
:
so
we
do
giue
more
meate
and
drink
to
threshers
of
corne
in
the
barne
and
winnowers
.
She
doth
commaund
her
to
marke
hys
bed
,
or
the
place
where
he
layeth
hym
downe
,
and
remouing
the
couerlit
from
his
feete
should
lye
downe
by
stealth
at
his
feete
,
and
signifie
vnto
him
what
must
be
done
,
according
to
the
lawe
of
raysing
vppe
children
to
the
brother
or
kinsman
deceased
.
For
he
sayd
after
that
there
was
one
of
nearer
kindred
,
with
whome
hee
would
first
conferre
about
this
matter
.
The
law
which
doth
command
that
the
brother
or
kinsman
shuld
marry
the
wife
of
the
brother
of
kinseman
departed
without
a
child
,
doth
not
expresse
by
what
way
or
meanes
it
shuld
be
done
,
nor
driueth
any
man
vnwillingly
to
marriage
.
Therefore
NAOMII
did
vse
these
deuises
,
that
she
might
win
BOAZ
the
easier
:
and
might
obtayne
of
him
,
that
he
should
doe
,
that
which
the
lawe
commaunded
him
to
doe
of
hys
owne
accord
and
free
will
.
For
cleanlines
in
women
doth
please
men
wel
:
and
husbandes
do
oftentimes
abhorre
thei●
wiues
for
sluttishe
apparell
.
Therefore
women
doe
combe
and
decke
themselues
.
The
night
also
a
man
being
alone
with
a
woman
alone
,
doth
make
manie
marriages
.
Furthermore
beyng
well
drunke
they
do
many
things
willingly
,
which
if
they
had
bin
sober
they
would
not
haue
done
.
LOT
committed
incest
with
hys
daughters
2.
SAM.
11.
CAP.
DAVID
by
drunkennes
sought
to
ouerthrow
the
constancie
of
VRIAH
and
to
enforce
him
to
lye
with
his
wife
.
OVI●
sayth
.
Night
loue
and
wine
do
nothing
moderately
,
the
night
is
without
shame
and
loue
is
without
feare
.
It
was
meete
that
RVTH
should
bee
marryed
to
BOHAZ
,
but
there
were
other
wayes
and
meanes
,
by
the
whiche
shee
might
haue
dealt
with
him
about
this
mariage
,
they
myght
haue
brought
BOHAZ
in
minde
of
the
law
by
some
honest
but
peraduenture
they
thought
it
to
be
no
matter
,
when
they
were
perswaded
that
it
was
his
duty
according
to
the
law
,
to
raise
vp
seede
to
the
kinsman
deceased
.
But
least
anye
man
should
abuse
this
example
and
make
marriages
in
degrees
forbidden
,
or
defend
baudry
,
and
excuse
their
faults
by
other
errours
and
faults
of
the
saints
,
it
is
to
be
known
that
ther
is
mention
made
,
of
four
kinds
of
examples
of
holye
men
in
the
scripture
.
First
certain
deeds
are
described
&
proposed
to
vs
to
folow
,
as
fayth
in
ABRAHAM
,
patience
in
IOBE
,
chastity
in
IOSEPH
,
&c.
the
ardent
prayers
of
DAVID
&
others
:
all
the
holy
scriptures
are
ful
of
examples
of
vertue
worthy
to
be
had
in
remembrance
.
How
many
doth
the
holy
ghost
propose
vnto
vs
in
this
litle
booke
in
NAOMIE
RVTH
and
BOHAZ
.
As
gold
smithes
,
paynters
and
others
do
set
artificial
works
,
before
their
schollers
which
they
should
follow
:
so
God
doth
put
before
vs
the
examples
of
Godly
men
,
that
hauing
them
alwayes
in
our
sight
,
we
may
immitate
them
in
our
life
.
Next
the
deedes
of
the
Saynts
are
contayned
in
the
holy
scriptures
which
are
wicked
,
as
the
incest
of
LOT
,
the
addultery
of
DAVID
,
the
disobedience
of
IONAS
,
the
pride
of
the
apostles
,
the
denial
of
PETER
,
the
vnbeleeuing
of
THOMAS
,
&
many
other
.
These
are
not
recited
of
the
holy
ghost
to
the
end
that
we
should
folow
them
,
but
we
may
see
that
though
they
be
saynts
,
to
be
yet
corrupted
in
their
nature
:
&
in
that
they
did
excell
in
so
many
rare
vertues
,
that
was
by
the
goodnesse
of
God
.
These
thinges
should
make
vs
beware
,
for
if
such
excellent
men
haue
fallen
,
what
may
befall
vs
,
when
we
are
not
to
be
compared
with
them
?
Next
according
to
the
admonition
of
the
Apostle
:
who
so
doth
thinke
he
doth
stand
,
let
hym
beware
least
he
fall
.
And
as
they
went
not
forward
in
wickednesse
but
repented
:
so
let
vs
also
repent
,
that
God
may
forgiue
vs
our
sinnes
and
punishmentes
due
for
sins
:
also
let
vs
receiue
sinners
which
do
repent
truely
.
But
true
repentance
doth
acknowledge
the
heynousnes
of
sinne
,
embraceth
by
fayth
the
mercy
of
God
proposed
in
his
sonne
,
and
doth
afterwardes
abstayne
from
sinne
.
Thirdly
the
sainctes
in
the
olde
testament
did
certaine
thinges
well
,
whiche
at
this
day
were
most
wicked
to
follow
.
They
did
circumcise
their
children
at
the
eight
day
,
whiche
is
not
at
this
day
,
lawfull
:
because
baptisme
is
in
the
place
of
circumcision
.
They
did
offer
diuers
sacrifices
to
God
,
which
at
this
day
haue
no
place
.
A
brother
ought
to
marry
the
widdow
of
another
brother
,
&
rayse
vp
seed
to
him
,
which
at
this
day
were
a
sin
worthy
of
death
.
The
same
may
be
said
also
of
other
ceremoniall
lawes
whiche
are
taken
away
by
Christ
,
the
same
also
may
be
sayd
of
some
part
of
the
iudicialles
.
These
therefore
are
not
to
bee
drawne
into
example
.
Fourthly
,
there
are
some
singuler
deedes
,
as
that
ABRAHAM
against
that
generall
law
:
Thou
shalt
not
kill
:
would
haue
slayne
and
offered
his
sonne
ISAAKE
:
That
the
Israelites
did
not
restore
,
the
golden
and
siluer
pottes
and
apparell
which
they
had
borrowed
of
the
Egiptians
:
we
must
not
follow
these
thinges
we
haue
no
warrā't
to
do
the
same
.
Th●●
(
1.
SAM.
5.
)
IONATHAN
and
his
armor
bearer
,
in
an
vnfit
place
set
on
the
power
of
the
Philistines
,
was
done
notably
&
heroycally
,
not
proceeding
from
pride
,
or
couetousnes
,
but
driuen
vnto
it
by
the
holy
ghost
:
he
looked
vnto
the
promise
and
glory
of
God
,
and
the
preseruation
of
his
countrey
.
If
any
body
bee
not
led
by
the
like
spirite
,
and
yet
would
take
in
hand
the
like
matter
,
they
may
be
accompted
rashe
.
I
omitte
other
examples
:
by
these
promises
wee
may
iudge
more
rightly
of
the
deeds
of
NAOMIE
and
RVTH
.
Therefore
let
vs
say
that
this
is
a
peculiar
fact
,
and
we
must
not
follow
it
:
Or
those
women
were
holy
and
chast
,
yet
they
did
offend
in
the
manner
:
neither
are
those
thinges
recited
in
the
scriptures
that
wee
should
followe
them
,
but
eschew
them
.
And
although
the
successe
was
happy
,
yet
it
was
not
attributed
to
the
carefulnes
of
NAOMIE
,
but
rather
to
Gods
mercy
.
Saynt
PAVLE
in
the
first
epistle
to
the
THESSAL
.
5.
doth
bid
vs
to
abstaine
from
the
outward
appearaunce
of
euil
.
But
she
is
commaunded
to
do
that
,
which
hath
the
outward
appearaunce
of
euill
.
NAOMIE
vseth
those
artes
whereby
baudes
doe
entise
young
women
to
wickednes
,
for
they
do
vse
baths
,
sweet
oyntments
,
and
fine
apparell
&c.
Peraduenture
the
successe
would
haue
bene
bad
inough
,
if
she
had
not
met
with
a
godly
man
.
If
she
could
not
haue
bene
hid
,
but
haue
bene
spied
of
others
,
who
would
not
haue
thought
but
that
she
came
either
for
whordome
or
theft
?
Furthermore
who
would
haue
denied
but
that
NAOMIE
as
much
as
lay
in
her
,
cast
her
daughter
in-law
into
the
danger
of
whordome
:
she
which
did
before
please
BOAZ
might
now
displease
him
by
this
deed
:
or
if
hee
had
bene
enflamed
with
wine
might
haue
dealtwith
her
,
and
that
he
might
afterwards
haue
put
her
away
as
a
harlot
.
It
is
to
be
added
to
this
,
that
by
the
law
she
was
not
due
to
BOAZ
,
but
to
a
nearer
kinsman
:
who
vnlesse
he
had
giuen
ouer
his
right
,
she
had
done
him
an
iniurie
.
I
wil
speake
nothing
of
this
,
that
men
ought
to
woe
their
wiues
,
and
not
wiues
husbandes
.
And
although
BOAZ
did
afterward
prayse
it
,
yet
it
is
not
to
be
supposed
that
he
did
allowe
of
all
the
circumstances
.
Therefore
no
man
ought
to
abuse
the
example
of
these
poore
women
,
&
reason
thus
,
if
it
were
lawful
for
them
,
it
is
lawfull
for
vs
.
For
the
falles
of
the
saints
ought
to
make
vs
more
warie
,
and
not
to
allure
vs
to
sinne
.
There
are
olde
women
,
who
when
they
hope
that
by
this
meanes
,
they
can
make
marriages
betweene
young
men
and
virgins
,
they
call
them
to
night
banquettes
,
talkes
,
and
daunces
,
and
sometime
exhort
them
,
that
they
should
goe
to
bed
together
.
There
are
also
virgins
which
doe
entise
youthes
diuers
wayes
to
lye
with
them
,
saying
that
they
did
it
of
a
good
purpose
,
namely
,
that
they
might
get
a
lawfull
marriage
:
but
marriages
are
not
to
be
made
by
this
meanes
,
we
must
hold
on
a
right
course
,
parents
&
kinsfolkes
are
to
be
aduised
with
,
before
honest
men
must
we
contract
marriages
.
How
often
haue
those
priuate
marriages
had
a
sorrowfull
&
lamentable
end
?
And
those
youthes
are
to
be
reprooued
,
which
,
that
they
may
get
their
pleasure
of
some
women
,
doe
promise
them
marriage
,
and
being
defiled
they
driue
them
away
reprochfully
as
wh●res
,
and
denie
that
euer
they
did
make
mention
of
marriage
.
Honest
youths
wil
not
marrie
them
which
haue
bene
defiled
by
them
,
yea
they
suspect
that
they
haue
geuen
theyr
bodies
to
be
abused
before
of
others
,
or
wil
doe
it
hereafter
.
But
what
shal
we
iudge
of
them
,
who
being
taken
,
doe
geue
as
a
cloke
to
their
whoredome
the
fauourable
name
of
mariage
,
when
as
they
made
no
mentiōof
it
before
?
or
what
shall
wee
iudge
of
those
baudes
men
or
women
,
who
for
gaine
doe
match
those
persons
together
whome
they
ought
not
?
Thou
shalt
also
obserue
by
the
way
,
that
she
sayth
that
BOAZ
winnowed
the
floore
of
barly
,
that
is
the
barly
that
was
in
the
floore
.
The
Septuagintes
haue
Licman
that
is
to
winnow
,
Licmos
a
fanne
or
a
vanne
.
It
is
added
in
the
night
.
The
Chalde
interpreter
sayth
,
at
the
night
winde
:
peraduenture
they
coulde
not
winnow
it
in
the
day
for
the
heat
.
We
reade
also
of
other
holy
fathers
as
ABRAHAH
,
ISAAKE
,
IACOB
and
GEDION
:
so
also
of
the
Romaine
Senators
and
Captaynes
that
they
did
apply
themselues
to
husbandry
,
not
to
idlenesse
,
drunkennesse
,
or
surfeiting
.
BOAZ
had
many
which
he
might
haue
committed
this
labour
vnto
,
but
hee
had
rather
doe
it
himselfe
,
partly
for
that
by
the
exercising
of
his
body
,
hee
might
be
the
more
healthy
,
partly
least
he
yeelding
to
idlenesse
,
should
giue
place
to
euill
temptations
,
partly
that
he
might
stirre
vpp
his
seruauntes
to
worke
by
his
example
,
for
examples
auayle
much
euery
way
.
The
17.
Sermon
.
5
And
she
aunswered
,
all
that
thou
biddest
mee
I
will
doo
.
6
So
she
went
downe
,
vnto
the
floore
,
and
did
according
to
all
that
her
mother
in-law
bad
her
.
7
And
when
Bohaz
,
had
eaten
and
drunken
and
cheared
his
heart
,
he
went
to
lie
downe
at
the
end
of
the
heape
of
the
corne
,
and
she
came
softly
,
and
vncouered
the
place
of
this
feet
,
and
lay
downe
.
8
And
at
midnight
the
man
was
afrayd
,
and
cought
hold
:
and
loe
a
woman
lay
at
his
fecte
.
9
Then
he
sayd
,
who
art
thou
?
and
she
aunswered
,
I
am
Ruth
thine
handmayde
:
spread●
therefore
the
winge
of
thy
garment
ouer
thy
handmayd
:
for
thou
art
the
kinseman
.
HOW
RVTH
obeyed
her
mother
in
lawe
,
and
howe
shee
was
accepted
of
BOAZ
is
in
this
place
declared
.
She
doth
promise
her
to
doe
all
thinges
,
and
shee
performed
it
in
deede
.
In
the
whiche
thing
shee
is
not
to
be
accused
.
For
peraduenture
,
because
she
was
newly
conuerted
to
the
Iewish
religion
,
she
thought
it
to
be
the
maner
,
that
if
she
should
demaund
the
kinsman
of
the
former
husband
in
marriage
,
this
way
she
shuld
attempt
it
:
but
if
she
offended
,
she
offended
of
ignorance
,
not
that
ignoraunce
doth
altogether
excuse
her
from
sinne
.
It
doth
onely
lessen
the
fault
,
it
doth
not
wholly
take
it
away
,
as
good
entent
doth
also
,
as
they
call
it
.
GEN.
38.
THAMAR
also
vsed
a
deceit
that
she
might
get
IVDAH
to
be
her
husband
.
This
is
the
duetie
of
children
,
that
they
obey
their
parents
,
and
them
who
are
contayned
vnder
this
name
:
except
those
thinges
which
they
commaund
them
to
doe
,
be
repugnant
to
the
word
of
God
.
As
if
they
commaund
theyr
children
not
to
heare
holy
sermons
,
if
they
bid
them
to
put
on
a
Monkes
coule
,
or
trauell
into
places
where
pure
religion
is
bannished
.
If
they
bid
them
to
kill
or
to
hurt
some
,
or
robbe
,
or
commit
whordome
&c.
in
these
and
others
they
must
not
obey
their
parentes
.
For
the
lawes
and
commaundementes
of
God
are
to
be
preferred
before
the
commandementes
of
our
neerest
friendes
.
Our
Sauiour
sayth
whosoeuer
preferreth
his
father
and
his
mother
before
me
,
is
not
worthy
of
me
.
IONATHAN
SAVLES
sonne
would
not
slaye
DAVID
beeing
commaunded
of
his
father
.
1.
SAM.
17.
chapter
.
Although
it
seemed
that
hee
was
bound
to
it
by
two
bondes
.
First
because
that
SAVLE
was
king
,
and
next
his
father
,
who
commaunded
it
him
.
Next
it
is
written
that
BOHAZ
dyd
eat
and
drinke
and
cheared
his
heart
.
It
is
also
read
that
other
holy
fathers
somtime
did
refreshe
themselues
with
a
larger
portion
of
meate
and
drinke
.
GEN.
43.
The
scripture
sayth
of
IOSEPH
,
and
of
his
brethren
,
that
they
did
drinke
and
were
drunken
with
him
.
Wher
the
scipture
doth
not
speake
of
that
luxurious
drunkenesse
,
whiche
it
doth
so
oft
condempne
,
but
of
more
drinke
wherwith
they
are
made
merry
.
Saynt
AVGVSTINE
and
also
HIEROME
doth
witnes
,
that
drunkenes
is
not
vsed
for
excessiue
drinking
,
but
for
inough
as
PSAL.
35.
they
are
made
drunken
with
the
plentie
of
thy
house
,
that
is
they
are
ful
&c.
God
doth
command
to
cast
away
heauines
in
solempne
feastes
,
and
celebrate
his
feastes
with
ioy
:
Vnder
the
gouernment
of
SALOMON
the
Israelites
came
togither
in
great
numbers
,
eating
drinking
,
and
reioysing
.
The
which
is
to
bee
noted
for
certaine
Anabaptistes
and
hipocrites
,
which
do
condemne
pleasures
and
ioyes
which
are
permitted
.
GOD
doth
giue
vs
wine
,
bread
,
flesh
,
fish
,
and
other
thinges
which
wee
are
to
vse
for
meate
and
drinke
.
PSAL.
104.
God
doth
make
the
wine
to
encrease
,
which
doth
make
glad
the
heart
of
man
:
and
especially
if
they
who
labour
hard
doe
reioice
at
their
meate
and
drinke
,
they
are
not
to
be
enuied
IERE
.
31.
God
doth
promise
his
people
that
they
which
should
returne
into
their
countrye
shoulde
abound
with
those
thinges
whiche
pertayne
to
honest
pleasures
.
Yet
wee
must
beware
least
wee
abounding
with
these
giftes
of
God
,
should
forget
him
,
but
we
must
giue
diligence
to
vse
his
gifts
well
.
That
BOAZ
lay
all
night
in
the
floore
and
slept
by
the
heape
of
corne
:
he
did
so
,
eyther
that
hee
might
betimes
in
the
morning
returne
to
his
labour
,
or
that
he
might
watch
the
corne
,
least
theeues
should
carry
it
away
.
It
seemeth
that
the
floers
or
the
barnes
were
in
the
fieldes
and
not
so
fully
fensed
,
but
that
euerie
bodie
might
come
in
.
VARRO
.
lib.
1.
cap.
51.
wryteth
that
the
flooer
ought
to
bee
in
the
fielde
,
in
a
higher
place
so
that
the
wind
might
blow
thorow
,
and
especially
round
,
and
in
the
middle
a
litle
a
slope
that
if
it
doe
rayn
,
the
water
may
not
stay
.
&c.
He
doth
teache
housholders
,
by
hys
example
to
haue
a
care
to
keepe
theyr
thinges
,
and
to
be
present
with
theyr
labouring
people
,
for
oftentimes
through
theyr
owne
negligence
that
is
stolne
from
them
which
they
haue
gotten
with
great
labour
.
In
the
deepe
of
the
night
BOAZ
tourned
himselfe
from
one
side
to
another
,
or
bowed
himself
.
laphath
signifieth
to
bow
,
to
apprehend
,
to
lye
shrunk
vp
together
:
some
expound
it
to
turn
from
one
side
to
an
other
.
When
he
did
turn
himselfe
,
and
thrust
his
feet
to
the
foot
of
the
bed
,
hee
vnderstoode
that
something
laye
there
,
and
being
afrayd
,
hee
boweth
himselfe
and
by
feeling
(
to
witt
by
the
apparel
)
hee
found
it
to
bee
a
woman
,
therefore
hee
asked
who
shee
was
?
It
was
no
maruell
that
hee
was
afrayd
,
hee
might
haue
suspected
some
euil
spirit
which
had
taken
on
it
a
body
,
had
lain
at
his
feet
.
Alexander
of
Alexandria
in
the
2.
booke
chap.
9.
writeth
of
a
certaine
spirit
,
that
as
it
seemed
puttyng
away
the
bedd
clothes
,
lay
downe
in
a
bedd
where
a
good
man
lay
,
and
drawing
neere
as
if
it
would
haue
embraced
him
:
and
the
other
when
he
was
nowe
almost
dead
for
feare
,
shranke
to
the
side
of
the
bedd
,
and
when
it
came
neerer
he
droue
it
away
&c.
Also
looke
in
the
19.
chap
,
book
.
4.
I
could
also
bring
you
many
other
examples
of
this
kinde
.
And
it
is
not
to
be
doubted
but
that
BOAZ
being
amased
with
a
sodayn
feare
commended
himselfe
vnto
the
Lorde
:
for
godly
men
were
woont
to
do
so
in
those
soddaine
terrours
,
when
wicked
shapes
and
illusions
of
shaddowes
appeared
to
them
.
The
olde
fathers
as
it
is
read
oft
times
in
theyr
writinges
doe
crosse
themselues
and
so
they
driue
awaye
deuils
.
Lactantius
writeth
of
the
vertue
of
the
crosse
in
the
4.
booke
.
27.
●●ap
.
but
we
must
not
think
that
this
ce●●monie
of
the
crosse
,
doth
driue
away
●●●ils
of
it self
,
but
because
they
belee●●●
that
they
were
freed
by
the
crosse
and
benefite
of
Christ
,
from
the
power
of
the
deuils
.
RVTH
aunswered
modestly
that
shee
was
his
handmaid
and
desired
him
,
that
hee
woulde
couer
her
with
the
skirt
of
hys
garment
:
or
throwe
his
winge
ouer
her
.
Chanaph
signifieth
a
wing
,
or
a
skirt
of
a
garment
,
also
an
end
and
a
corner
.
Lira
noteth
that
the
man
contracting
marriage
in
those
dayes
layd
his
winge
,
or
the
nethermost
skirte
of
his
garment
on
the
woman
:
So
the
meaning
is
betroth
me
to
thee
:
and
marry
me
according
to
the
lawe
of
a
kinseman
,
or
that
whiche
is
better
,
hide
me
vnder
thy
wings
,
take
me
into
thy
tuition
and
defend
me
.
A
metaphor
borrowed
from
birdes
,
who
doe
couer
and
defend
theyr
young
ones
with
theyr
winges
.
But
in
this
similitude
,
is
by
the
way
set
foorth
the
duetie
of
husbandes
towardes
their
wiues
:
namely
that
they
shield
and
defend
them
,
feede
and
pro●●uide
necessary
thinges
for
them
.
Good
Lord
,
howe
manie
husbandes
are
there
which
doe
neuer
thinke
of
these
things
?
She
doth
shew
the
cause
,
wherefore
hee
ought
to
take
her
into
his
defence
:
because
thou
art
the
kinsman
.
Least
hee
should
thinke
,
that
she
was
a
bold
and
vnshamefast
woman
to
come
into
a
mans
bed
in
the
night
vnknowne
:
shee
called
to
hys
minde
,
the
law
of
God
of
marrying
,
the
widowe
of
the
brother
or
co●in
departed
.
Let
not
women
abuse
this
place
in
the
defence
of
their
filthinesse
,
neyther
let
them
come
night
nor
day
to
any
mans
bed
,
if
he
be
not
married
to
them
,
especialy
if
he
be
wel
drunken
,
or
otherwise
cast
themselues
rashely
into
danger
:
for
the
condition
of
those
times
was
farre
otherwise
,
then
at
this
day
it
is
.
The.
18.
Sermon
.
10
Then
sayd
hee
,
Blessed
be
thou
of
the
Lorde
my
daughter
,
thou
hast
shewed
more
goodnesse
in
the
latter
end
,
then
in
the
beginning
,
in
asmuch
as
thou
followest
not
yong
men
were
they
poore
or
riche
.
11
And
now
my
daughter
,
feare
not
:
I
will
doe
to
thee
all
thou
requirest
:
for
all
the
Citie
of
my
people
doth
know
,
that
thou
art
a
vertuous
woman
.
12
And
now
it
is
true
that
I
am
they
kinseman
,
howbeit
,
there
is
a
kinseman
neerer
then
I.
13
Tarry
to
night
and
when
morning
is
come
,
if
hee
will
do
the
duetie
of
a
kinseman
vnto
thee
,
well
,
let
him
do
the
kinsemans
duty
:
but
if
he●
will
not
do
the
kinsemans
part
,
then
will
I
doe
the
dutie
of
a
kinseman
,
as
the
Lord
liueth
,
sleepe
vntill
the
morning
.
THE
notable
woman
RVTH
asked
of
BOHAZ
here
first
husbands
kinsman
,
that
he
shuld
marry
her
,
as
it
is
immediately
before
.
Now
henceforward
doth
follow
,
what
BOAZ
aunswered
to
her
.
Blessed
(
saith
he
)
thou
art
,
or
shal
be
of
God
,
or
from
god
.
my
daughter
.
The
septuagintes
do
translate
it
,
eulogemene
suto
curio
theo
.
BOAZ
calleth
her
his
daughter
,
who
called
her selfe
his
handmayd
:
and
he
prayeth
to
god
the
only
giuer
of
al
good
things
,
to
blesse
her
both
in
bodie
and
soule
.
Or
he
saith
this
,
that
she
had
receiued
great
giftes
of
God
,
and
was
acceptable
vnto
him
.
That
kinde
of
salutation
is
other
where
extant
.
1.
SAM.
15.
SAVLE
meeting
SAMVEL
saluting
him
,
sayed
:
Blessed
be
thou
of
the
Lord
.
In
the
new
testament
LVK.
1.
chapter
.
The
Aungell
GABRIEL
saluting
the
holy
virgen
,
sayd
:
eulogement
suen
gunaixi
that
is
,
blessed
bee
thou
amongest
women
,
that
is
,
thou
art
in
fauour
with
God
:
it
is
a
great
thing
to
be
in
fauor
with
a
prince
,
much
more
with
God
.
Thou
art
that
happie
and
blessed
woman
,
whiche
God
chose
out
of
all
womenkinde
,
that
the
messias
might
be
borne
of
thee
:
for
vnder
the
name
of
blessing
,
the
Hebrues
do
vnderstand
all
kinde
of
happinesse
.
Hee
sayth
that
her
last
pietie
was
greater
then
the
first
.
The
first
pietie
or
bountifulnesse
was
,
that
shee
did
reuerence
her
husbande
,
when
he
was
aliue
,
and
that
shee
loued
him
,
and
also
shee
did
not
forsake
her
mother
in-law
,
her
husband
being
dead
.
Her
latter
pietie
was
,
that
shee
,
being
at
libertie
from
her
husband
,
did
not
follow
lust
,
she
did
not
seek
for
yong
men
,
were
they
rich
or
poor
,
but
she
did
keep
her selfe
safe
vnto
her
husbandes
kinsman
,
that
shee
might
haue
seede
according
to
the
law
,
and
rayse
vp
the
name
of
the
dead
to
their
posterity
.
She
might
haue
had
a
young
husband
,
eyther
in
her
owne
country
,
or
among
the
Israelites
:
but
shee
had
rather
marry
an
olde
man
,
than
doe
against
the
law
.
Notable
deedes
are
to
be
praysed
,
both
in
men
and
women
.
BOAZ
did
not
alow
the
maner
which
shee
vsed
in
seeking
a
husband
,
or
at
the
least
,
he
could
not
haue
praysed
it
in
any
other
,
which
had
not
the
like
cause
.
For
that
which
shee
did
,
had
an
outward
apearance
of
euil
,
but
he
doth
not
iudge
according
to
the
outward
appearaunce
of
this
worke
,
but
according
to
RVTHES
intent
and
purpose
.
He
thought
that
that
which
she
did
was
not
of
lightnes
and
lust
,
but
at
the
commaundement
of
her
mother
in
law
,
that
there
might
be
seede
raysed
vppe
according
to
the
law
to
the
former
husband
.
For
he
doth
consider
that
she
hath
liued
hitherto
well
,
and
so
behaued
her selfe
toward
her
mother
in-law
,
that
she
was
worthie
of
a
notable
husband
.
And
because
BOAZ
did
so
indifferently
iudge
of
that
deede
which
had
an
outward
appearance
of
euill
,
&
doth
take
it
in
good
part
,
truely
,
we
ought
not
to
interprete
in
the
worst
parte
those
thinges
,
which
haue
the
appearaunce
of
good
,
and
are
in
their
own
nature
good
&
right
:
There
are
some
who
take
in
the
worsepart
,
the
words
&
deeds
of
others
,
through
a
certain
corruption
of
nature
,
being
led
by
no
probable
reason
.
Sainct
PAVLE
in
the
1.
to
the
COR.
13.
chap.
sayth
,
loue
doth
not
thinke
euill
,
it
beleeueth
al
things
,
it
hopeth
for
al
things
.
Wordes
and
deedes
whiche
are
doubtfull
are
to
be
well
interpreted
,
but
not
the
euill
.
Looke
howe
muche
the
worse
a
man
is
,
so
much
the
more
suspitious
is
he
.
It
is
commonly
sayd
,
he
that
is
euill
thinketh
euill
,
and
in
this
matter
they
doe
follow
the
nature
of
the
deuill
.
But
who
so
will
not
be
suspected
of
euill
,
must
keepe
themselues
from
these
things
,
which
make
men
to
be
suspected
of
others
.
Numb
:
32.
chap.
MOSES
suspected
the
two
tribes
and
an
halfe
,
begging
the
land
beyond
Iordaine
,
which
was
verie
fertill
,
that
they
woulde
forsake
theyr
brethren
in
daungers
.
But
after
they
had
declared
theyr
purpose
,
they
took
away
that
euill
suspition
out
of
his
mind
,
and
out
of
the
minds
of
the
other
Israelites
:
2.
SAM.
10.
chap.
DAVID
sendeth
Ambassadours
to
the
king
of
the
Ammonites
,
to
comfort
him
after
the
death
of
his
father
,
but
the
king
harkening
vnto
flatterers
,
suspected
them
of
treason
,
whereof
most
cruell
warre
arose
.
Therefore
wee
must
not
harken
vnto
backbiters
,
and
flatterers
,
who
doe
put
euill
suspitions
into
mens
mindes
.
Also
in
matters
of
religion
,
all
thinges
are
to
be
set
foorth
openly
and
plainly
,
least
greeuous
suspitions
arise
in
the
minds
of
the
simple
.
For
there
are
some
,
who
although
they
vnderstand
the
state
of
religion
,
yet
they
doe
speake
doubtfully
of
many
pointes
of
religion
,
least
great
men
shoulde
be
offended
with
them
.
And
the
example
of
RVTH
doth
teache
vs
,
that
we
bee
not
ledde
by
our
owne
affections
,
or
doe
that
which
is
pleasant
to
the
flesh
,
neglecting
the
law
of
God
.
RVTH
coulde
haue
had
a
young
husband
,
but
she
married
an
old
man
,
least
she
should
haue
violated
the
lawe
of
the
Lord
.
There
are
widowes
whiche
may
easily
haue
riche
husbandes
,
but
either
they
will
not
haue
Idolaters
,
or
they
will
not
forsake
their
fatherlesse
children
.
Also
there
are
men
with
whome
riche
wiues
would
marry
,
if
they
would
goe
out
of
those
places
wherein
pure
religion
is
embraced
,
into
such
places
where
there
is
no
mention
made
of
it
.
Sometime
they
do
fauour
theyr
children
,
least
that
if
they
marry
wiues
suche
as
they
would
,
it
shoulde
be
worse
with
them
,
the
which
,
the
children
ought
to
bee
thankefull
for
.
BOAZ
comforteth
RVTH
whome
againe
he
calleth
louingly
daughter
,
least
that
she
should
be
afrayd
of
him
,
but
be
of
good
comfort
.
Peraduenture
she
feared
least
shee
should
be
accompted
vnshamefast
,
or
,
that
hee
,
being
not
well
in
temper
,
shoulde
force
her
to
commit
whoredome
,
or
els
be
repulsed
.
He
doth
add
,
that
he
would
doe
that
which
she
required
,
that
is
,
he
is
ready
to
mary
her
,
for
it
is
knowne
to
all
the
Citie
that
she
is
a
vertuous
woman
,
worde
by
word
it
is
,
euery
gate
knoweth
,
that
is
all
the
citie
,
eyther
because
that
iudgement
was
executed
in
the
gate
,
〈◊〉
the
gate
by
Sinedoche
is
put
for
the
whole
Citie
.
First
of
al
in
contracting
matrimonie
,
thou
must
looke
that
the
modest
behauiour
and
honesty
of
the
woman
,
which
thou
art
about
to
marry
,
be
knowne
to
all
men
.
But
in
our
times
,
the
first
question
is
of
wealth
,
and
the
last
of
maners
,
it
is
a
good
thing
if
a
woman
be
not
demed
,
if
it
be
knowne
to
all
the
citizens
that
she
behaued
her selfe
well
from
her
youth
:
it
is
very
filthie
on
the
contrarie
parte
,
if
it
bee
knowne
to
bleare-eyd-men
and
to
barbers
,
that
she
hath
bene
a
woman
defiled
and
vnshamefast
.
He
addeth
a
condition
,
vpon
which
condition
hee
will
marry
her
.
I
doe
not
denie
,
sayth
hee
,
that
I
am
thy
kinsman
(
some
doe
thinke
that
BOAZ
was
ELIMELECHES
brother
sonne
)
but
there
is
one
of
nearer
affinitie
to
thee
.
I
will
conferre
with
this
man
of
this
matter
,
if
he
wil
doe
according
to
the
law
of
consanguinitie
,
and
marry
thee
,
it
is
well
,
but
if
not
,
I
wil
marry
thee
,
according
to
the
law
of
kindred
.
He
had
rather
marry
her
by
and
by
,
but
he
would
not
take
away
the
right
of
his
kinsman
.
If
he
would
haue
married
her
,
BOAZ
had
done
hym
an
iniurie
,
if
he
had
married
her
,
before
he
had
aduised
with
his
kinsman
.
The
same
reason
is
also
to
be
hadde
in
other
matters
.
Iustice
is
that
vertue
,
whiche
doth
giue
so
euery
man
,
his
owne
.
We
ought
to
be
so
farre
from
withholding
those
thinges
which
are
another
mans
,
without
his
consent
,
that
wee
ought
rather
to
defend
his
right
from
others
.
And
in
that
hee
doth
not
by
and
by
,
bid
her
come
to
him
,
and
promise
her
mariage
,
hee
doth
admonishe
them
which
are
about
to
marry
,
not
to
make
too
muche
hast
,
or
runne
headlong
by
followyng
theyr
owne
affections
.
For
we
must
beware
least
any
impedimentes
be
found
.
For
there
are
some
things
which
do
either
hinder
marriages
about
to
be
contracted
,
or
do
dissolue
them
whiche
are
contracted
,
those
verses
are
knowne
.
Error
,
conditio
,
votum
,
cognatio
,
crimen
,
Cultus
disparitas
,
vis
,
ordo
,
ligamen
,
honestas
.
Si
sis
assinis
,
si
forte
coire
nequibis
:
Haec
socianda
vetant
,
connubia
tuneta
retraetant
.
The
vow
of
virginity
,
vnder
the
pope
doth
hinder
marriage
:
and
also
orders
,
as
if
any
man
be
a
clearke
,
of
which
matters
,
there
is
no
occasion
that
wee
shoulde
vse
many
wordes
in
this
place
.
BOAZ
first
,
concluded
the
matter
with
his
kinsman
.
We
vse
in
other
contractes
to
consider
of
all
things
thorowly
,
there
is
more
neede
of
great
care
in
marriage
.
Also
we
must
beware
in
contractes
,
that
we
doe
not
anie
thing
deceitfully
.
And
it
is
good
,
after
marriage
is
contracted
not
to
delai
the
mater
ouer
long
,
for
many
dangers
which
may
arise
of
the
same
,
but
to
confirme
it
openly
.
He
affirmeth
by
an
othe
,
that
he
will
marry
her
,
if
the
other
refuse
it
.
It
is
also
read
of
other
Sainctes
,
that
oftentimes
being
not
required
,
they
vsed
othes
in
weighty
matters
.
This
is
to
be
noted
against
them
,
which
doe
altogether
reiect
an
othe
.
He
sweareth
,
that
hee
might
put
her
out
of
doubt
.
But
vnlesse
there
were
a
greater
religion
of
swearing
in
the
old
time
,
them
is
nowe
,
truely
hee
could
not
haue
put
her
out
of
doubt
.
For
sometime
euen
great
Princes
doe
deceiue
others
thorowe
swearing
,
and
oppresse
them
before
they
be
aware
.
That
which
BOAZ
promised
he
thorowly
performed
.
He
commaunded
her
to
sleepe
vntill
morning
:
he
would
not
haue
her
in
the
night
to
wander
in
the
streetes
:
It
is
the
part
of
women
in
the
night
time
to
stay
at
home
,
for
many
dangers
which
may
befall
them
.
Also
it
is
very
profitable
for
youths
,
to
be
kept
at
home
in
the
night
,
for
the
night
doth
yeelde
many
occasions
of
great
euils
.
Let
them
spend
their
time
at
home
in
reading
,
or
other
honest
exercises
.
The.
19.
Sermon
.
14
And
she
lay
at
his
feet
vntill
the
morning
:
and
shee
arose
before
one
could
know
another
:
for
hee
sayd
let
no
man
knowe
that
a
woman
came
into
the
floore
.
15
Also
he
sayd
,
bring
the
sheet
that
thou
hast
vpon
thee
and
holde
it
,
and
when
shee
held
it
,
he
measured
six
measures
of
barly
,
and
layde
them
on
her
,
and
she
went
into
the
Citie
.
16
And
when
she
came
to
her
mother
in-law
,
she
sayd
,
who
art
thou
my
daughter
?
And
she
told
her
all
that
the
man
had
done
to
her
.
17
And
sayd
,
these
six
measures
of
barly
gaue
be
me
:
for
he
said
to
me
:
Thou
shalt
not
come
emptie
vnto
thy
mother
in-law
.
18
Then
sayd
shee
,
my
daughter
,
sit
still
,
vntill
thou
know
how
the
thing
will
fall
:
for
the
man
will
not
bee
in
rest
,
vntill
hee
haue
finished
the
matter
this
same
day
.
WE
must
diligently
obserue
the
course
of
this
historie
,
for
the
better
vnderstanding
of
this
booke
.
Wee
haue
heard
in
the
former
sermon
,
howe
BOAZ
taking
RVTH
in
the
floore
behaued
himselfe
towardes
her
:
nowe
we
shall
heare
of
her
dimission
,
and
returne
to
her
mother
in-law
.
Yet
first
it
is
sayd
,
that
shee
slept
all
night
at
his
feet
.
After
the
talke
had
betweene
themselues
of
making
marriage
,
they
contained
themselues
in
their
places
.
If
BOAZ
had
behaued
himselfe
otherwise
then
hee
should
,
truely
the
holy
Ghost
,
which
did
not
passe
ouer
with
silence
,
the
dronkennesse
of
NOAH
,
the
incest
of
LOTT
,
the
adulterie
of
DAVID
,
the
deniall
of
PETER
,
and
the
sinne
of
MAGDELEN
,
would
not
haue
passed
ouer
this
.
BOAZ
doth
not
abuse
the
occasion
offered
him
,
to
fulfill
his
lust
.
He
doth
teache
vs
by
his
example
continencie
and
chastitie
.
Wee
read
in
prophane
histories
of
great
Emperours
,
when
they
had
vanquished
Cities
,
they
would
not
see
moste
bewtifull
matrons
and
virgins
,
or
haue
them
brought
in
their
sight
,
or
being
brought
to
them
,
though
they
looked
vppon
them
,
yet
they
did
gouerne
theyr
lustes
,
and
send
them
backe
againe
vntouched
,
to
theyr
parentes
or
husbandes
,
and
so
wanne
great
fauour
with
them
.
The
great
Alexander
,
when
he
was
bidden
that
he
shuld
see
the
daughters
of
Darius
king
of
the
Persians
,
which
were
prisoners
and
of
wonderfull
beautie
,
woulde
not
goe
,
saying
,
that
it
was
not
in
him
,
that
when
he
had
ouercome
men
,
he
should
be
ouercome
of
women
.
But
they
were
rather
shadowes
of
vertues
,
then
vertues
amongest
the
Gentiles
:
for
that
which
they
did
came
not
of
true
fayth
,
but
rather
of
ambition
.
IOSEPH
is
worthie
to
be
praysed
,
who
oftentimes
being
prouoked
by
his
mistresse
,
who
was
in
loue
with
his
beauty
,
would
not
doe
that
iniurie
to
his
maister
,
nor
violate
the
commaundement
of
God
(
which
was
not
yet
set
downe
in
tables
)
GENE.
39.
For
as
a
man
ought
to
shunne
other
occasions
of
euils
,
so
also
of
adultery
.
And
though
thou
be
alone
with
a
woman
,
yea
in
the
night
,
yet
the
bridles
of
vnchastitie
are
not
to
be
let
lose
,
we
must
thinke
of
the
commandement
of
God
,
thou
shalt
not
commit
adulterie
:
wee
must
thinke
of
the
punishment
of
adulterie
,
whoredome
,
and
lust
,
we
must
not
iudge
of
sinnes
according
to
the
corrupt
iudgement
of
the
worlde
.
Howe
vnlike
are
those
young
men
,
who
eyther
vnder
the
pretence
of
mariage
or
by
force
,
doe
defile
mayds
,
or
other
mens
wiues
:
also
some
old
men
,
which
are
decrepite
doe
entise
other
mens
wiues
to
adulterie
(
as
they
did
Susanna
.
)
But
what
do
I
speake
of
them
,
when
Monkes
,
whiche
doe
vowe
chastitie
,
doe
often-times
defile
matrones
and
virgins
:
And
it
is
euident
that
for
this
purpose
they
doe
vse
auriculare
confessions
,
and
sometimes
magicall
artes
:
In
the
meane
season
if
a
woman
doe
come
into
their
monastery
they
doe
sweepe
their
pauement
with
besomes
.
RVTH
arose
before
one
could
know
another
for
darkenesse
:
that
is
,
at
the
dawning
of
the
daye
.
For
BOHAZ
sayde
(
as
the
olde
translation
hath
)
beware
least
any
bodie
do
know
that
thou
camest
hyther
:
or
he
commaunded
his
seruaunts
(
as
some
will
haue
it
)
lest
they
should
tell
,
that
she
was
at
the
flowre
in
the
night
,
which
doth
not
like
me
.
That
is
more
alowable
,
that
IOSEPHVS
sayth
,
that
he
badd
her
to
be
gone
,
before
hee
raised
vp
his
seruaunts
:
although
he
did
know
that
hee
was
not
guiltie
,
neyther
that
he
had
done
any
thing
,
whereof
he
might
worthely
bee
ashamed
;
yet
hee
would
not
offend
others
,
nor
lay
a
stumbling
blocke
before
them
.
It
is
knowne
out
of
the
Gospell
;
what
they
are
worthy
of
,
which
do
offend
their
neighbors
eyther
in
word
or
deede
:
he
doth
teach
vs
to
beware
,
not
onely
of
the
euill
it selfe
,
(
as
S.
PAVLE
warneth
vs
in
the
1.
THES.
5.
chap.
)
but
also
he
warneth
vs
to
beware
of
the
appearaunce
of
euill
.
There
are
many
thinges
wee
may
say
or
do
,
with
a
good
conscience
,
but
we
must
alwaies
haue
a
regard
of
our
neighbour
,
and
all
our
sayings
and
doings
,
must
be
applied
to
the
edyfiyng
of
others
.
If
any
woman
will
not
be
accounted
for
an
harlot
,
let
her
beware
,
least
she
shew
the
appearance
of
an
harlot
,
either
in
speach
,
behauiour
,
apparell
,
and
such
other
.
We
must
haue
a
care
of
our
good
name
,
according
to
those
common
verses
.
Omnia
si
perdas
,
famam
seruare
memento
.
Qua
semel
amissa
,
postea
nullus
eris
.
The
losse
of
goods
may
easely
be
recouered
,
by
labour
and
diligence
,
but
if
any
body
bee
suspected
of
chastitie
,
it
is
not
so
with
it
.
Yet
there
are
some
wicked
men
which
take
delight
in
wickednesse
.
ISAY
3.
chap.
sayth
of
his
people
,
that
they
haue
boasted
of
their
sinnes
as
the
Sodomites
:
he
addeth
,
he
wil
bring
euill
on
them
.
IEREM
,
3.
chap.
doth
disallow
his
people
,
because
they
had
the
foreheades
of
harlots
,
and
would
not
repent
.
How
many
are
there
now
at
this
day
,
which
do
boast
of
whordomes
,
of
adulteries
,
dronkennes
,
vnlawful
vsuries
vniust
slaughters
,
&
other
wickednesses
which
shuld
not
be
known
that
they
did
it
,
if
they
themselues
held
their
peace
?
although
they
which
do
hide
their
wickednes
,
shal
not
escap
their
punishment
.
We
ought
also
to
haue
regard
of
other
mens
good
names
and
honestie
.
BOHAZ
doth
diligently
take
heed
,
least
any
shuld
suspect
that
they
had
done
euil
.
At
her
departure
be
biddeth
her
to
take
her
cloak
or
sheete
wherewith
shee
was
couered
,
and
holde
it
with
both
her
handes
,
and
he
measureth
out
six
measures
of
barly
,
that
is
,
six
smale
bushels
or
measures
of
barly
,
Theodorus
Bibliander
(
my
most
reuerent
maister
)
doth
take
it
to
bee
an
●phah
:
and
the
garment
being
tied
togeather
(
as
it
seemed
)
with
a
knot
,
hee
layd
it
vpon
her
head
.
mitpaach
is
interpreted
a
sheete
,
a
cloake
,
others
,
a
vaile
or
a
linnen
cloath
:
how
much
barly
there
was
,
if
it
be
counted
according
to
our
measures
,
it
is
hard
to
tell
.
It
seemeth
there
was
somuch
as
shee
coulde
carie
on
her
head
,
he
gaue
her
barly
that
shee
might
carry
it
to
her
mother
in-law
which
was
poore
,
and
that
shee
might
haue
also
to
eat
,
vntill
she
should
be
marryed
to
one
of
them
.
Let
rich
men
learn
,
to
vse
their
riches
well
,
and
to
bestowe
them
liberallye
to
the
vse
of
the
poore
.
At
this
time
thou
hast
great
occasion
offered
to
thee
of
exercising
thy
liberality
,
in
so
great
perscutions
of
the
godly
,
and
in
such
skarcetie
of
corne
.
God
will
not
haue
them
excused
which
do
seeke
by
this
to
defend
their
couetousnesse
,
that
they
do
not
know
,
who
are
worthy
or
vnworthy
of
almes
.
Rabbi
SOLOMON
writeth
(
as
Lira
testifieth
)
that
those
six
measures
were
signes
of
the
six
blessinges
of
God
,
which
were
to
come
on
the
messias
which
should
be
born
of
RVTH
by
DAVID
,
according
to
that
which
is
written
in
the
11.
cap
of
ESAY
.
There
shall
come
a
rod
forth
of
the
stocke
of
Ishay
&c.
and
the
spirite
of
wisdome
,
and
vnderstanding
,
the
spirite
ocouncell
,
&
strength
,
the
spirite
of
knowledge
,
and
of
the
feare
of
God
was
on
him
.
Hee
addeth
out
of
this
saying
of
RABBI
SALOMON
,
two
things
to
be
cosidered
on
,
that
the
scripture
of
the
olde
testament
,
is
not
onely
to
be
expounded
,
historically
,
but
also
sometime
mistically
:
the
other
,
that
that
saying
of
ISAIAH
is
alleadged
,
and
vnderstoode
of
Christ
,
euen
of
the
Hebrues
themselues
.
BOAZ
went
into
the
Citie
,
without
doubt
he
accompanied
RVTH
for
her
defence
,
&
for
her
honestie
sake
.
For
,
honest
virgins
and
matrones
,
ought
to
beware
,
that
they
doe
not
wander
in
the
night
times
in
the
streets
,
without
light
,
and
honest
companie
.
RVTH
came
to
her
mother
in-law
,
who
asked
,
what
hath
befallen
to
thee
my
daughter
?
or
who
art
thou
?
that
is
,
how
go
thy
matters
?
how
doth
thy
businesse
goe
forward
?
hath
thy
kinsman
married
thee
?
Parentes
ought
to
take
an
accompt
of
their
children
,
yea
,
if
they
be
well
growne
in
yeares
,
and
they
shall
do
muche
good
,
if
their
neighbours
and
kinsfolkes
doe
not
dissemble
,
the
faultes
of
the
children
to
them
.
RVTH
is
not
become
the
prouder
for
the
hope
of
marriage
,
but
aunswered
modestly
to
her
mother
in-law
,
shee
doth
not
aunswere
frowardly
,
but
she
doth
rehearse
in
order
what
was
done
.
Also
children
which
are
well
aged
ought
to
geue
an
accompt
to
their
parentes
:
And
if
theyr
parentes
be
poore
,
they
ought
to
prouide
for
them
and
to
nourish
them
:
and
they
ought
not
to
take
away
those
thinges
priuilie
,
which
they
haue
gotten
by
great
labor
:
PROV.
28.
verse
.
24.
he
that
robbeth
his
father
or
mother
,
and
saith
it
is
no
transgression
,
is
the
companion
of
a
man
that
destroyeth
.
Let
riche
men
learne
,
that
they
send
not
away
them
which
be
poore
in
deed
emptie
.
BOAZ
would
not
send
away
the
daughter
in
law
to
her
mother
in
law
,
whome
he
knewe
to
be
oppressed
with
pouertie
,
emptie
:
Who
so
doth
giue
to
the
poore
,
doth
lend
to
the
Lord
.
Let
vs
rather
giue
many
giftes
to
them
,
then
to
dumme
images
.
The
mother
in-lawe
doth
bid
her
daughter
in
law
,
to
keep
her self
at
home
vntil
she
did
know
now
the
●atret
went
:
she
will
not
that
shee
should
publishe
it
,
as
certaine
talking
women
would
.
Shee
doth
adde
that
BOAZ
will
not
be
in
rest
,
before
he
hath
ended
this
busines
:
good
matters
are
not
to
be
deferred
,
but
that
which
is
meet
is
to
be
done
by
and
by
.
Let
mothers
learne
out
of
these
wordes
,
to
instruct
their
daughters
wel
;
to
teach
them
good
thinges
,
and
to
reclaime
them
from
euill
.
NAOMIE
,
biddeth
RVTH
sit
downe
,
that
is
,
be
in
rest
and
to
looke
for
the
successe
,
and
in
the
meane
season
not
to
doubt
of
BOAZ
his
faith
.
They
are
to
be
instructed
in
religion
&
good
maners
,
not
onely
in
words
but
in
example
of
life
.
Next
we
see
how
credite
is
gotten
.
NAOMIE
trusteth
this
man
,
that
hee
will
keepe
promise
with
RVTH
,
because
she
saw
him
indued
with
some
vertues
,
otherwise
she
would
haue
doubred
of
his
fidelitie
:
neyther
would
shee
haue
beleeued
him
by
and
by
after
hee
had
promised
her
.
That
is
true
credite
,
when
the
sayings
or
deedes
of
anie
man
be
of
force
with
others
.
As
if
hee
shoulde
speake
or
promise
anie
thing
,
men
would
not
doubt
of
his
troth
,
if
he
doth
any
thing
,
men
would
accompt
it
for
right
.
If
he
commaund
anie
thing
others
will
obey
,
if
he
doe
giue
counsell
,
others
do
receaue
it
,
and
do
make
great
accompt
of
his
iudgement
.
But
howe
is
this
estimation
gotten
?
Not
by
flattering
,
nor
by
dissembling
,
but
by
vertue
often
shewed
,
with
a
happie
successe
.
For
mens
mindes
are
kindled
with
the
admiration
of
vertue
,
and
opinion
of
Gods
helpe
.
Manie
thinke
that
dignitie
is
gotten
,
with
an
outward
shewe
of
sumptuous
apparell
,
by
great
titles
and
by
flatterie
.
These
truely
are
of
great
force
amongest
fooles
,
but
not
amongst
men
of
knowledge
.
But
this
is
a
singular
gift
of
God
,
necessary
for
magistrates
,
doctors
,
fathers
of
housholdes
,
also
for
artificers
and
merchants
.
IOB
.
29.
declareth
howe
muche
hee
was
esteemed
amongst
all
men
,
because
he
did
his
duty
faithfully
:
&
did
not
leaue
of
to
deserue
well
.
Estimation
is
lost
,
if
we
do
not
performe
those
thinges
which
wee
do
promise
,
or
that
those
thinges
which
we
do
speake
are
false
,
or
those
thinges
which
wee
do
are
worthy
of
reproofe
.
Therefore
many
vndeseruedly
do
complaine
,
that
they
haue
no
credite
,
when
they
themselues
doe
not
that
whiche
they
ought
.
CAP.
IIII.
The.
20.
Sermon
.
1
Then
went
Boaz
vpp
to
the
gate
,
and
sate
there
,
and
behold
,
the
kinsman
of
whom
Boaz
bad
spoken
came
by
,
and
he
sayd
,
Ho
,
such
one
come
sit
downe
here
.
And
hee
turned
and
sate
downe
.
2
Then
hee
tooke
ten
men
of
the
Elders
,
of
the
Citie
,
and
sayd
,
sit
ye
downe
here
,
and
they
sate
downe
.
3
And
he
sayd
vnto
the
kinsman
,
Naomie
that
is
,
come
agarne
out
of
the
countrie
of
Moab
will
sell
a
parcell
of
land
,
which
was
our
brother
Elimelechs
.
4
And
I
thought
to
aduertise
thee
,
saying
,
buy
it
before
the
assistauntes
,
and
elders
of
my
people
.
If
thou
wilt
redeeme
it
,
redeeme
it
,
but
if
thou
wilt
not
redeeme
it
tell
me
,
for
I
knowe
there
is
none
besides
thee
to
redeeme
it
,
and
I
am
after
thee
,
Then
he
aunswered
I
will
redeeme
it
.
WE
haue
hitherto
heard
,
of
diuers
troubles
and
afflictions
wherewith
.
NAOMIE
and
RVTH
were
afflicted
:
nowe
next
we
shall
heare
,
how
their
condition
was
changed
into
better
.
For
after
that
.
BOAZ
a
wealthie
man
,
married
RVTH
,
both
of
them
abounded
in
thinges
necessarie
for
the
sustenance
of
life
.
But
the
holy
Ghost
doth
keepe
this
order
in
this
chap.
First
BOAZ
doth
trie
before
the
Iudges
,
the
god
will
of
the
kinsman
,
whether
hee
would
buye
the
little
field
of
NAOMIE
,
&
whether
he
would
mary
RVTH
according
to
the
law
.
Next
he
refusing
it
,
BOAZ
married
RVTH
,
therefore
all
the
people
and
the
elders
reioiced
at
them
.
Thridly
,
when
he
had
begotten
his
,
first
borne
son
,
the
women
blessed
NAOMIE
his
graund-mother
.
Fourthly
the
genealogie
of
BOAZ
is
described
.
This
chapter
is
replenished
with
much
doctrine
,
as
we
shall
heare
(
God
willing
)
in
their
places
.
And
first
we
see
that
godly
men
may
be
raysed
by
the
grace
of
God
out
of
great
pouertie
,
and
lifted
vp
vnto
great
honors
.
BOAZ
sayd
vnto
.
RVTH
asking
marriage
,
that
hee
would
marrie
her
,
if
the
nearer
kinsman
would
not
marry
her
.
The
next
daye
hee
sate
in
the
gate
as
a
chiefe
Iudge
,
according
to
the
opinion
of
the
Hebrues
,
who
sayd
that
he
was
IBSAN
the
Iudge
,
and
when
the
kinsman
came
by
(
of
whom
he
had
spoken
to
RVTH
)
by
chaunce
or
rather
by
the
prouidence
of
God
,
hee
commaunded
him
to
come
to
him
,
and
sit
downe
and
by
and
by
hee
called
ten
elders
,
and
he
commaunded
them
to
sit
downe
,
and
he
sayd
open
his
cause
.
As
concerning
the
phrase
,
He
sayde
no
,
such
one
,
come
hither
and
sit
here
?
The
Hebrue
wordes
,
Almoni
Peloni
signifie
nothing
,
but
are
onelye
put
in
stead
of
some
proper
name
,
whiche
wee
leaue
out
eyther
because
it
is
known
,
or
do
not
,
remember
it
,
or
because
we
wil
not
name
it
,
the
Gretians
doe
call
o
dei●as
▪
Some
men
doe
thinke
that
his
name
was
not
conceald
without
the
prouidence
of
God
,
for
that
he
was
not
worthie
to
be
remembred
of
good
men
,
for
that
he
despised
to
rayse
vppe
the
name
and
seede
to
hys
brother
.
The
olde
Hebrues
did
●it
in
iudgment
in
the
gates
,
or
about
the
gates
of
the
Citie
,
all
men
beholding
and
hearing
those
thinges
whiche
were
done
:
as
this
daye
also
in
manie
places
publike
iudgementes
,
especiallye
of
lyse
and
death
,
are
exercised
openly
.
They
doe
alleadge
this
reason
wherefore
the
Senate
is
holden
in
the
gate
:
that
euery
man
might
quickly
finde
the
place
,
that
the
country
men
needed
not
to
go
into
the
Citie
,
and
spend
muche
there
,
and
that
euery
one
might
goe
to
theyr
houses
,
theyr
busines
being
ended
.
Furhtermore
,
that
many
witnesses
may
be
easily
gathered
of
them
,
that
goe
out
and
in
.
Or
the
gate
is
simplie
taken
for
the
court
.
The
Chaldeans
do
translate
at
the
gate
:
that
is
to
say
,
the
house
of
publike
iudgment
,
at
the
court
:
peradu●ture
because
those
houses
had
great
gates
.
The
Romaines
gathered
their
counsels
for
the
most
part
in
the
temples
.
Hee
called
together
the
Elders
.
The
Hebrues
do
call
Zacan
,
Iudges
,
of
their
age
,
as
the
latines
doe
also
call
them
Senators
and
fathers
,
amongest
the
Gretians
,
also
the
senate
is
called
Gerousi●
from
a
worde
that
signifieth
age
.
They
choose
for
the
most
part
the
Senate
,
by
whose
councell
the
common
wealth
is
gouerned
of
the
elders
,
which
seeme
most
fit
for
this
matter
.
For
they
know
many
thinges
,
and
haue
learned
manie
thinges
by
their
owne
hurt
.
Next
they
are
not
so
carryed
by
theyr
affections
as
youthes
,
but
they
doe
administer
thinges
with
mature
counsell
.
Furthermore
,
when
they
are
near
to
death
,
they
thinke
,
or
at
least
ought
to
thinke
,
that
they
should
do
nothing
agaynst
publick
iustice
and
religion
,
for
shortly
God
will
take
an
account
of
their
deedes
and
sayings
.
When
PISISTRATVS
the
tirant
,
asked
SOLON
what
encoragement
he
had
,
that
he
did
withstand
him
so
sharply
:
he
answered
old
age
.
Valerius
maximus
writeth
of
Cesselius
,
that
when
he
did
not
obey
the
Triumuerie
,
&
did
speak
many
thinges
freely
against
CAIVS
CAESAR
,
his
friends
warned
him
that
hee
should
take
heed
to
himselfe
:
he
sayd
there
are
two
thinges
which
doo
make
mee
verio
bold
,
namely
olde
age
and
want
of
children
.
It
is
said
that
those
elders
sate
down
.
By
sitting
down
is
signified
,
that
Iudges
ought
to
be
of
a
mind
quiet
,
peaceable
,
and
calme
,
not
to
be
troubled
with
affections
,
and
that
attentiuely
they
shuld
heare
them
which
plead
in
the
court
,
&
not
with
a
wauering
mind
.
SERVIV●
noteth
lib.
9.
Anei
:
In
antient
time
men
vsed
this
phrase
to
sit
,
for
to
aduise
,
to
care
for
,
and
to
consider
of
.
After
propounding
the
cause
he
said
NAOMIE
doth
appoint
to
sell
the
field
of
ELIMELECH
our
brother
,
(
the
Hebrues
doe
call
cousins
brethren
)
therefore
I
would
bring
it
to
thy
care
,
that
is
,
shew
it
to
thee
,
that
if
thou
wilt
redeem
it
according
to
the
law
of
kindred
,
in
the
presence
of
the
dwellers
hereabout
,
and
of
the
elders
of
my
people
,
thou
mayst
redeem
it
,
because
there
is
none
neerer
,
and
if
it
doth
not
please
thee
to
redeeme
〈◊〉
I
would
thou
shouldest
tell
me
,
he
by
and
by
,
aunswered
,
I
wil
redeeme
.
BOAZ
addeth
presently
that
he
must
also
marry
RVTH
,
if
he
will
haue
the
land
.
The
Iewes
had
their
peculiar
lawes
of
Inheritances
and
successions
.
NVM.
27.
and
36.
chap.
the
land
of
Israell
was
deuided
into
12.
Tribes
:
of
which
euerie
one
of
them
had
their
possessions
,
which
God
would
not
haue
mingled
;
and
the
inheritances
of
one
to
be
transported
to
another
,
The
fathers
being
dead
,
the
children
succeeded
in
the
inheritaunce
.
The
sonnes
ought
not
to
marry
wiues
out
of
their
owne
Tribes
:
the
daughters
also
ought
not
to
marry
others
out
of
their
own
tribes
:
If
any
man
dyed
without
Children
,
the
brothers
did
succeed
,
but
if
they
had
no
brothers
,
the
kinsman
.
LEVI
.
25.
chap.
no
man
ought
to
sell
the
inheritance
of
his
possession
:
but
if
anie
man
be
poore
and
be
constrained
to
sell
his
grounds
,
he
ought
to
offer
it
to
hys
kinsman
,
if
they
will
not
,
then
to
some
of
that
tribe
:
but
in
the
meane
season
the
seller
hath
gotten
mony
,
he
may
alwayes
redeeme
it
from
the
buyer
:
●length
the
possessions
returne
to
their
old
maisters
in
the
yeare
of
Iubily
.
Ly●●no●eth
vpon
this
place
that
women
d●●
not
inherite
,
but
if
a
wife
remayne
after
her
husband
be
dead
without
children
,
she
was
to
haue
part
of
the
inheritaunce
to
maintayne
her selfe
.
And
shee
might
sell
as
much
as
was
hers
,
and
so
it
is
sayd
,
that
NAOMIE
would
sell
after
the
same
manner
,
that
part
of
the
ground
&
of
the
field
,
which
was
left
her
by
her
husbande
and
children
,
which
by
the
law
shee
had
the
vse
of
whilest
she
liued
.
But
it
was
not
lawfull
to
sell
the
grounde
out
of
her
husbandes
familye
,
but
to
his
kinsemen
.
As
concerning
the
phrase
to
reueale
anye
man
his
eares
(
which
is
oftentimes
vsed
in
the
holye
scriptures
)
signifieth
to
admonishe
or
to
shew
any
thing
,
or
to
reueale
some
secret
thing
to
any
man
.
The
latins
vse
this
phrase
to
pul
one
by
the
care
,
for
to
admonish
one
.
VIR
.
ECLO
.
6.
Cum
cauerem
regem
et
pralia
Cynthius
aurem
ve●●
For
that
was
the
manner
(
as
Mancinellus
saith
)
of
those
,
that
put
men
in
remembrance
,
and
warne
them
to
do
or
to
remember
something
:
looke
in
the
Pro●erbes
of
ERASMVS
,
to
pull
the
eare
.
If
no
bodie
will
redeeme
,
the
third
person
is
put
for
the
second
,
if
thou
wilt
redeeme
it
,
let
me
knowe
it
.
First
in
this
place
we
haue
a
notable
example
of
performing
promise
:
Hee
sayd
hee
woulde
marry
RVTH
vnlesse
shee
was
that
daye
married
to
another
.
Now
he
doth
performe
without
anye
let
,
those
thinges
which
he
promised
to
do
,
and
although
it
was
priuely
and
without
witnesses
,
yet
he
doth
without
delay
performe
it
,
and
hee
doth
free
himselfe
from
his
promise
.
Furthermore
if
any
man
doth
promise
marriage
to
another
,
or
any
other
things
let
him
performe
the
same
faithfully
,
as
if
thou
doest
promise
a
certaine
summe
of
money
to
any
body
&c.
But
before
he
doth
promise
,
let
him
diligently
consider
,
whether
hee
can
performe
or
no
,
that
which
he
hath
taken
vpon
him
,
And
that
thou
mayst
performe
it
,
thy
pleasures
is
to
be
lesned
,
and
thou
must
labour
night
and
day
.
PROVERRS
.
cap.
●
.
SA●OMON
doth
commaund
him
who
doth
giue
his
worde
for
another
,
not
to
rest
before
he
be
freed
,
hee
doth
not
bid
him
to
breake
his
promise
.
If
bandes
be
made
or
an
othe
taken
,
the
greater
care
doth
lye
vpon
vs
.
There
is
so
great
lightnesse
in
men
at
this
day
,
especially
in
marriages
?
that
many
doe
openly
denie
those
thinges
,
which
they
priuily
promised
to
the
poore
,
the
needie
,
and
the
straungers
:
nay
,
they
doe
not
performe
those
thinges
,
which
they
haue
bound
themselues
vnto
by
othe
.
Next
here
is
an
example
of
righteousnesse
set
before
vs
,
hee
did
not
defile
RVTH
,
that
hee
might
put
another
from
his
right
,
and
get
both
the
wife
and
ground
to
himselfe
:
for
at
this
day
the
course
of
the
worlde
is
bent
this
way
,
that
many
doe
defile
virgines
,
that
they
may
be
that
meanes
keepe
them
without
the
consent
of
their
parentes
and
kinsmen
:
Iustice
commaundeth
to
giue
euery
man
his
owne
:
They
are
m●●st
which
do
challenge
those
things
,
which
by
right
of
inheritance
belong
to
others
or
doe
fell
or
defile
theyr
folkes
children
:
Gods
lawe
doth
condemne
children
stealers
to
death
.
But
howe
many
are
there
this
day
which
trusting
to
their
riches
and
power
,
endeuour
to
spoyle
others
vnder
the
title
of
iustice
.
Furthermore
,
let
vs
learne
to
deale
wearelie
with
couetous
,
craftie
,
&
contentious
men
,
such
as
that
kinsman
seemed
to
be
,
BOAZ
as
it
is
to
be
supposed
knew
the
maners
of
this
man
,
hee
doth
not
deale
directly
with
him
,
as
if
hee
should
say
,
by
and
by
thou
must
rayse
vp
seede
,
of
the
wife
or
widow
of
thy
kinsman
,
which
is
left
behinde
,
hee
dealeth
with
him
ouerthwartly
.
First
he
telleth
him
of
the
field
,
next
of
a
wife
to
be
married
together
with
it
,
that
there
might
be
no
matters
of
contention
,
and
he
might
by
a
fit
meanes
attayne
to
his
purpose
.
We
ought
not
alwaies
to
vtter
all
thinges
by
and
by
,
but
we
must
keep
euery
thing
for
a
fit
time
.
God
commaunded
SAMVEL
.
1.
booke
.
16.
chap.
who
shuld
annoynt
DAVID
to
be
king
,
to
take
a
calfe
,
and
to
say
,
he
wil
offer
●●●erifice
to
the
Lord
,
least
hee
should
fall
in
danger
of
his
life
.
Furthermore
we
learne
by
the
example
of
BOAZ
,
that
matters
of
controuersie
are
to
be
propounded
in
the
iudgement
place
,
in
few
fit
and
plaine
words
●e
him selfe
doth
propose
the
matter
:
In
some
common
wealthes
proctors
do
it
,
to
whome
also
it
should
not
be
graunted
,
that
they
shoulde
hurt
the
good
name
of
others
,
and
shoulde
bable
out
many
words
,
nothing
appertayning
to
the
matter
,
and
so
shoulde
wearie
the
iudges
,
and
draw
away
their
minds
from
the
matter
propounded
,
as
some
are
woont
to
doe
.
Moreouer
we
learne
,
that
it
is
lawful
for
a
godly
man
,
to
sell
,
to
buy
,
to
bestow
,
to
change
,
to
redeeme
his
goodes
,
for
this
is
not
accompted
as
a
fault
for
good
&
godly
men
in
the
scriptures
.
But
it
is
red
,
IE
.
32.
cap.
IERE
.
the
prophet
by
the
commandement
of
God
,
bought
the
field
of
Hanameell
,
by
the
same
lawe
whereby
this
man
is
bidden
to
buy
this
ground
.
We
must
see
that
contractes
be
made
according
to
the
lawe
of
equitie
,
&
so
that
we
be
not
ashamed
,
how
many
witnesses
can
testifie
,
after
what
maner
we
haue
dealt
with
our
neighbors
.
Also
this
is
to
be
noted
in
the
last
place
,
that
those
Iudges
and
that
kinseman
sate
downe
,
they
hold
their
peace
,
they
do
not
interrupt
BOAZ
his
speech
,
they
doe
not
rayse
any
tumult
:
so
let
Iudges
and
them
which
appeare
before
Iudges
hearken
,
let
these
men
beeing
bidden
or
commaunded
aunswere
,
let
the
others
giue
iust
iudgement
according
to
the
lawes
.
The.
21.
Sermon
.
●
Then
sayd
Boaz
,
what
day
thou
buyest
the
field
of
the
hand
of
Naomie
,
thou
must
also
buy
it
of
Ruth
the
Moabitesse
,
the
wife
of
the
dead
,
to
stirre
vp
the
name
of
the
dead
,
vppon
his
inheritance
.
ALthough
BOAZ
would
willingly
haue
married
RVTH
,
for
her
honest
behauiours
,
as
soone
as
it
was
demanded
of
him
,
yet
hee
would
not
do
this
without
the
knowledge
of
that
kinsman
,
who
was
neerer
in
the
degree
of
bloud
:
therefore
he
called
together
the
elders
,
and
declared
the
matter
in
theyr
presence
.
And
that
hee
might
auoyd
brabling
,
hee
first
asketh
the
kinsman
whether
hee
would
buy
the
field
of
ELIMELECH
according
to
the
law
,
but
when
that
did
please
him
he
commaundeth
him
by
the
same
law
to
marry
RVTH
,
which
he
refused
to
do
.
But
that
wee
may
the
better
vnderstand
this
and
the
former
chapter
,
and
also
other
places
of
the
holy
scriptures
,
I
will
repeat
the
wordes
themselues
of
the
law
,
of
raysing
vp
of
seed
to
the
brother
.
It
is
thus
read
in
the
25.
chapter
of
DEVTER
:
If
brethren
dwell
together
(
in
the
same
Citie
or
village
,
that
is
to
say
at
the
same
time
,
and
both
their
possessions
in
one
place
)
and
one
of
them
dye
and
haue
no
sonne
,
the
wife
of
the
dead
shal
not
marry
without
,
that
is
vnto
a
straunger
,
but
his
kinsman
shal
goe
in
vnto
her
,
and
take
her
to
wife
,
and
do
the
kinsmans
office
to
her
.
(
Targum
translateth
that
hee
should
marrie
with
her
Santes
dothe
translate
it
,
that
hee
should
contracte
affinitie
with
her
)
And
the
first
borne
which
she
beareth
shall
succeede
in
the
name
of
his
brother
which
is
dead
,
that
his
name
be
not
put
out
in
Israell
,
(
or
let
him
succeede
or
hee
shall
succeede
in
the
name
of
his
brother
,
some
menne
thinke
the
meaning
is
,
hee
shal
be
called
the
sonne
of
the
dead
,
and
the
inheritaunce
of
the
dead
shall
pertaine
to
him
)
And
if
the
man
will
not
marrie
his
kinswoman
,
them
let
his
kinswoman
go
vp
to
the
gate
vnto
the
elders
,
and
say
my
kinsman
refuseth
to
rayse
vppe
vnto
his
brother
a
name
in
Israell
:
hee
will
not
doe
the
office
of
a
kinsman
vnto
me
.
Then
the
Elders
of
his
Citie
shall
cal
him
,
and
commune
with
him
:
if
hee
stand
and
say
I
will
not
take
her
.
Then
shall
his
kinswoman
come
vnto
him
in
the
presence
of
the
Elders
,
&
loose
his
shooe
from
hys
foote
,
and
spit
in
his
face
:
R.
SOLOM
:
doth
interprete
it
,
before
him
,
and
so
bring
shame
to
the
vnthankefull
man
,
and
answere
and
say
,
So
shall
it
be
done
vnto
that
man
,
that
will
not
build
vp
his
brothers
house
.
And
his
name
shal
be
called
in
Israell
,
the
house
of
him
whose
shooe
is
put
off
.
This
lawe
hath
manie
points
.
First
,
If
a
brother
doth
dye
without
children
,
his
widowe
ought
not
to
marry
a
straunger
,
that
is
,
a
man
of
another
familie
:
but
to
a
brother
or
to
another
kinsman
of
their
former
husband
:
and
one
refusing
,
let
another
succeede
who
is
moste
nigh
,
as
it
appeareth
by
this
booke
:
Secondly
the
first
son
which
was
borne
of
her
ought
to
be
called
according
to
the
name
of
the
dead
brother
&
succeed
in
his
inheritance
.
3.
If
the
brother
of
him
that
is
departed
shall
refuse
to
marry
his
widow
,
she
ought
to
shew
that
to
the
Iudges
,
that
they
should
admonish
him
of
this
lawe
,
and
perswade
him
by
diuers
meanes
,
whereby
he
may
be
perswaded
to
marry
her
.
4.
If
he
cannot
be
perswaded
to
these
thinges
,
that
widow
shall
openly
come
and
vnloose
openly
his
shooe
,
and
spit
in
his
face
,
&
as
if
it
were
to
note
him
by
this
publike
ignominie
.
Some
men
doe
thinke
that
these
ceremonies
doe
signifie
,
that
she
was
at
her
owne
libertie
after
this
,
and
had
power
to
marrie
whom
she
would
.
Also
there
was
an
olde
custome
before
the
lawe
as
it
appeareth
by
the
history
of
ONAN
in
the
38.
of
GEN.
that
the
brother
should
raise
vp
seede
to
his
brother
,
without
this
cause
it
was
not
lawful
for
a
brother
,
to
mary
the
wife
of
the
brother
that
is
dead
.
For
there
was
a
law
against
this
kind
of
incest
.
LEVI
.
18.
and
20.
chap.
Where
the
degrees
forbidden
by
God
are
noted
.
If
she
had
Children
of
the
former
husband
,
it
was
also
incest
,
if
a
brother
shoulde
marry
that
widow
.
Also
in
the
newe
testament
,
S.
Iohn
Baptist
doth
greeuously
rebuke
HERODE
,
because
he
defiled
himself
,
by
keeping
companie
with
his
brothers
wife
,
he
being
yet
aliue
.
God
sheweth
the
cause
wherefore
he
made
this
lawe
:
yet
hee
is
not
bound
to
giue
vs
an
accompt
of
his
lawes
and
iudgementes
,
but
such
is
his
mercy
that
he
doth
oftentimes
shewe
to
vs
the
causes
,
wherefore
he
doth
or
commaund
vs
something
.
Which
of
vs
doth
shew
hys
seruant
the
reasons
wherefore
hee
biddeth
him
to
doe
this
or
that
?
but
what
cause
doth
he
render
of
this
lawe
?
least
his
name
be
blotted
out
of
Israell
,
least
his
family
doe
perisne
,
and
his
inheritaunce
be
translated
vnto
other
families
.
If
widowes
should
marry
strangers
,
and
part
of
their
goods
should
be
translated
into
other
families
;
their
inheritaunces
should
be
scattered
and
brought
to
nothing
,
&
their
families
should
perish-thorough
pouertie
.
For
oftentimes
wee
see
it
come
to
passe
,
that
good
families
are
dispersed
through
pouertie
,
but
GOD
would
haue
a
distinction
of
tribes
and
families
in
Israell
for
the
promises
of
the
Messias
,
who
according
to
the
fleshe
,
should
come
of
the
〈…〉
.
And
it
is
very
profitable
to
common
wealthes
if
they
haue
olde
and
noble
families
amongst
them
:
for
they
can
take
in
hand
great
matters
,
which
come
of
them
,
and
especially
for
the
gouernment
of
the
common
wealthe
.
For
we
willingly
submitte
our selues
to
them
to
whome
the
dignitie
,
and
the
noblenes
of
theyr
family
doth
bring
authoritie
.
Also
they
who
haue
noble
auncestors
,
will
doe
nothing
vnworthy
their
vertue
to
bring
themselues
into
infamie
.
For
new
start
vppe
men
doe
eyther
vse
theyr
gouernment
wantonly
,
or
are
hindred
by
the
enuy
of
other
men
,
the
whiche
both
the
olde
histories
of
the
Romaines
and
the
Greekes
and
other
nations
,
and
also
experience
doe
witnesse
.
Therefore
God
would
after
this
maner
doe
good
to
the
common
wealth
of
Israell
,
that
they
might
alwayes
haue
fit
men
,
who
might
profitably
gouerne
the
common
wealth
.
But
it
oftentimes
commeth
to
passe
,
that
the
sonnes
of
noble
men
are
faultie
,
yet
if
a
sparke
of
their
parentes
vertues
shine
in
some
of
them
,
the
honestie
of
their
auncestours
and
credite
they
had
in
common
wealth
,
doth
get
them
great
aucthoritie
.
Furthermore
this
lawe
doth
prouide
for
widdowes
,
for
vnlesse
this
lawe
did
defend
them
,
many
shoulde
by
and
by
be
cast
out
of
theyr
houses
,
which
they
haue
gouerned
well
before
:
but
by
that
lawe
it
is
lawfull
for
them
to
keepe
theyr
husbands
possessions
,
if
they
marry
the
brother
or
the
kinsman
of
hym
that
is
departed
.
Also
Gods
will
was
to
preuent
the
disorders
of
Brethren
.
Some
doe
oftentimes
wishe
the
death
of
their
brother
,
that
they
might
possesse
their
inheritances
,
but
this
cannot
come
to
passe
,
except
the
brother
doth
dye
without
children
.
Also
this
lawe
doth
admonishe
others
of
their
dueties
towards
the
dead
,
least
they
suffer
their
names
to
be
abolished
.
Aphricanus
noteth
an
other
cause
of
this
law
,
who
as
Eusebius
witnesseth
,
writinge
of
the
genealogies
diuersly
reported
by
MATT.
and
LVKE
,
amongest
other
thinges
sayth
,
those
are
accompted
naturall
successions
,
which
descend
from
a
true
seede
or
bloud
:
and
those
are
legall
when
a
sonne
,
being
begotten
,
by
another
doth
possess
.
For
when
they
had
not
yet
the
hope
of
the
resurrection
,
they
did
hereby
immitate
as
it
were
a
certain
image
of
the
resurrection
,
least
the
name
shoulde
be
blotted
out
through
barrennes
.
Augustine
agaynst
Faustus
the
Manich.
lib.
32.
cap.
10.
Tom.
6.
doth
expound
this
law
spiritually
.
In
that
a
brother
is
commaunded
to
marry
his
brothers
wife
,
that
hee
might
rayse
vp
seed
to
him
,
and
not
to
himselfe
,
and
should
call
that
childe
which
is
borne
to
him
by
his
name
:
what
other
thing
doth
he
shew
in
a
figure
,
then
that
euery
preacher
of
the
Gospell
ought
so
to
labour
in
the
Church
,
that
hee
might
rayse
vp
seede
to
Christ
for
the
brother
that
is
dead
,
who
dyed
for
vs
all
:
and
the
seede
which
shal
be
raysed
vpp
,
shall
be
called
by
his
name
,
&c.
some
men
do
also
thinke
that
it
signifieth
that
they
who
are
once
numbred
as
Citizens
of
the
spirituall
Israell
,
shall
not
perishe
.
Christ
in
the
Gospell
sayth
,
Reioice
because
your
names
are
written
in
the
kingdom
of
heauen
.
And
if
any
shoulde
obiect
whether
could
not
their
families
be
preserued
by
other
meanes
and
those
dangers
auoyded
&c.
I
answer
we
must
simply
obey
gods
law
,
who
doth
best
know
why
&
wherfore
he
doth
do
all
things
.
This
law
continued
long
,
whether
it
be
ceremoniall
or
iudiciall
,
their
possessions
were
confused
by
the
Assirians
and
Babilonians
,
that
there
coulde
no
distinction
be
seene
,
and
so
for
a
time
this
law
had
no
vse
,
but
after
that
the
Iewes
returned
into
their
country
,
they
began
to
distinguishe
theyr
possessions
and
kept
them
agayne
as
it
may
be
gathered
by
that
case
which
the
Saducies
proposed
to
our
Lorde
of
that
widowe
which
maried
seuen
brethren
,
one
after
,
another
whereby
they
woulde
corruptly
gather
that
there
shuld
be
no
resurre●tion
of
the
dead
.
MATT.
22.
cap.
MA●c
12.
LVC.
20.
But
after
that
Christ
had
suffered
the
death
of
the
crosse
for
vs
,
as
other
ceremonial
&
politicall
laws
were
abolished
,
so
were
these
also
:
and
sith
al
the
policies
of
the
Iewes
are
blotted
out
,
and
they
are
dispersed
through
the
whole
world
:
although
they
would
gladlye
keepe
this
law
,
yet
they
cannot
:
therefore
let
no
man
take
this
lawe
as
a
collour
of
hys
wicked
lust
and
incestious
marriages
,
for
the
cause
being
taken
away
,
it
hath
now
no
more
place
.
And
although
the
laws
ceremoniall
and
iudiciall
be
abrogated
,
yet
their
marrowe
and
kernils
are
to
be
obserued
,
as
in
this
law
that
wee
haue
a
regard
of
the
dead
:
that
wee
doe
not
chaunge
inheritances
(
the
which
both
others
and
especially
adulterers
doe
,
which
oftentimes
doe
priuily
thrust
in
a
strange
heyre
)
also
that
brothers
shuld
be
carefull
to
preserue
the
children
of
their
brothers
and
kinsfolkes
.
Now
it
may
be
vnderstoode
by
all
these
;
wherfore
BOAZ
would
not
marry
RVTH
before
the
other
kinsman
had
yeelded
vpp
his
right
.
And
because
that
kinsman
woulde
redeeme
the
ground
,
BOAZ
added
that
hee
could
not
buy
the
ground
,
except
hee
did
marry
RVTH
,
and
preserue
the
seede
and
name
of
hys
kinsman
.
But
before
I
leaue
this
,
it
seemeth
not
to
be
omitted
,
that
some
men
doe
reconcile
that
law
whiche
is
written
in
the
18.
cap.
of
LEVI
.
of
the
shame
of
thy
brothers
wife
,
which
is
not
to
be
vncouered
,
with
the
other
law
which
is
written
in
the
25.
chapter
of
Deuteronomie
of
raising
vp
the
seede
of
thy
brother
,
as
they
say
,
that
is
to
be
vnderstood
of
the
wife
of
thy
brother
remaining
yet
aliue
,
which
doth
not
yet
agree
,
for
the
same
might
be
said
of
other
persons
,
with
whom
it
is
not
lawfull
to
marry
.
Furthermore
they
which
are
not
of
so
neere
of
kinne
are
forbidden
.
S.
Augustine
writeth
thus
of
this
sentence
in
the
6
quest
,
vpon
LEVIT.
Thou
shalt
not
vncouer
the
filthinesse
of
thy
brothers
wife
for
it
is
the
filthinesse
of
thy
brother
and
of
thy
father
.
The
question
is
asked
whether
this
is
forbidden
to
the
brother
aliue
or
dead
and
it
is
not
a
small
question
.
For
if
we
say
the
scripture
speaketh
of
the
wife
of
the
brother
liuing
,
for
both
of
these
are
contayned
in
one
general
commaundement
,
whereby
a
man
is
forbidden
to
come
to
another
mans
wife
,
therefore
what
is
the
matter
that
hee
doth
so
diligently
distinguish
these
persons
,
which
he
calleth
of
the
same
stocke
by
proper
prohibitions
?
Also
whether
is
that
commaundement
of
the
wife
of
thy
father
,
to
be
vnderstood
of
thy
mother
in
law
,
thy
father
beeing
aliue
or
rather
dead
?
For
thy
father
being
aliue
,
who
doth
not
see
it
muche
more
to
bee
forbidden
,
sithe
a
manne
is
forbidden
to
defile
the
wife
of
anye
other
man
by
adulterie
?
Therefore
it
seemeth
to
bee
spoken
of
those
persons
,
whiche
not
hauing
husbandes
may
marry
,
vnlesse
they
bee
forbidden
by
law
:
as
it
is
reported
to
bee
a
custome
amongest
the
Persians
.
But
agayne
if
wee
vnderstand
that
hee
is
forbidden
to
mary
his
brothers
wife
,
he
being
dead
,
it
is
contrary
to
that
the
scripture
biddeth
of
raysing
vp
seed
,
if
he
die
without
children
,
&
by
this
that
prohibition
being
gathered
with
this
commaundement
,
the
exception
is
to
be
vnderstood
least
they
be
contrarie
one
agaynst
another
,
that
is
,
it
is
not
lawfull
for
any
man
to
marry
the
wife
of
the
brother
deceased
,
if
the
brother
deceased
doth
leaue
children
:
or
els
that
was
forbidden
as
a
thing
not
lawfull
to
marry
a
brothers
wife
if
shee
hadde
bene
put
away
from
him
by
a
byll
of
diuorcement
:
for
then
as
the
Lord
commaunded
,
that
MOSES
should
giue
foorth
a
bill
of
deuorcement
for
the
hardnes
of
the
hearts
of
the
Iewes
,
and
by
this
dimission
hee
might
thinke
that
any
might
lawfully
marry
with
his
brothers
wife
,
where
he
did
not
feare
adultery
,
because
she
was
put
away
by
a
bill
of
deuorcement
.
And
others
do
take
this
law
in
LEVITICVS
,
that
thou
shalt
not
marry
thy
brothers
wife
simply
without
any
exception
,
as
the
lawe
against
manslaughter
,
adultery
,
theft
,
&c.
least
incest
should
seeme
to
be
commaunded
and
all
the
other
lawes
seeme
to
be
contrary
among
themselues
:
neyther
say
they
must
wee
thinke
that
God
graunted
this
marriage
for
an
outward
profite
,
which
he
called
before
incestuous
.
For
by
the
name
Brethren
,
in
that
former
law
is
not
to
be
vnderstood
natural
brethren
but
kinsmen
,
after
the
maner
of
the
Hebrues
,
&
truely
euen
those
whose
marriages
were
not
forbidden
.
For
brothers
children
and
sisters
children
are
called
brothers
.
But
that
I
may
note
this
by
the
waye
,
brothers
sonnes
are
called
Patruelis
,
Brothers
and
sisters
sonnes
amitini
,
Sisters
sonnes
consobrini
.
In
this
selfe
same
chapter
,
ELIMELECH
is
called
the
brother
both
of
BOAZ
and
of
his
kinsman
.
S.
Augustine
writeth
thus
against
Faustus
,
Manich.
the
scriptures
declare
that
kinsmen
&
kinswomen
were
wont
to
be
called
generally
brothers
or
sisters
.
LOT
is
called
ABRAHAMS
brother
when
that
ABRAHAM
was
hys
vncle
,
by
the
vse
of
the
whiche
worde
,
they
are
called
the
brothr
of
our
Lorde
in
the
Gospell
not
onely
those
which
the
virgine
Mary
bore
,
but
all
his
kinsemen
which
were
of
his
kindred
.
ABENEZER
testifieth
vpon
LEVITICVS
that
the
old
Hebrueswere
of
this
mind
.
But
the
Cabalistes
,
hauing
wayed
the
matter
better
,
were
not
of
this
mynde
.
Also
in
our
time
there
was
a
certayne
learned
godly
man
deseruing
wel
of
the
Churche
of
God
,
and
hee
was
of
this
minde
.
And
so
hee
expoundeth
the
22.
chap.
of
MATT.
of
the
7.
brothers
which
married
one
widdow
,
because
they
wer
kinsmen
amongest
themselues
:
but
in
those
degrees
,
wherein
it
was
lawfull
for
them
to
marry
one
&
the
same
woman
.
It
may
be
prooued
by
two
argumentes
that
this
law
of
raysing
vpp
seede
to
the
brother
is
to
be
vnderstoode
of
naturall
brethren
,
out
of
this
little
booke
of
RVTH
.
First
NAOMIE
who
coulde
not
be
ignorant
of
this
lawe
,
doth
perswade
her
daughters
in
lawe
that
they
shoulde
goe
home
,
for
if
she
should
haue
a
husband
,
and
should
haue
hope
of
children
yet
it
was
not
needefull
for
them
,
that
they
shoulde
stay
vntill
they
were
men
.
Next
BOAZ
sayth
,
that
the
other
kinseman
shoulde
buy
the
ground
by
right
,
and
marry
RVTH
because
there
was
none
neerer
then
he
.
Next
the
second
kinseman
was
not
admitted
of
him
vnlesse
the
former
refused
.
ONAN
was
punished
for
this
cause
because
he
would
not
rayse
vp
seede
to
his
brother
.
GEN.
38.
Furthermore
wee
must
not
by
and
by
depart
from
the
proprietie
of
the
wordes
in
the
lawes
,
especially
if
they
be
not
set
downe
other
where
.
And
the
Hebrue
word
Iabam
,
signifieth
no
otherwise
than
a
husbands
brothers
Iafamah
a
woman
,
which
is
to
be
married
in
this
case
by
the
lawe
of
affinitie
or
kinred
.
Therefore
this
lawe
is
first
to
be
vnderstoode
of
naturall
brethren
,
next
it
is
to
be
applyed
to
other
kinsfolkes
.
Therefore
that
other
iudiciall
or
municipiall
law
in
DEVTER
,
is
an
exception
against
that
generall
and
morall
law
in
LEVIT.
which
as
we
haue
sayde
God
hath
lefte
out
for
certaine
peculiar
causes
.
Neither
is
there
any
cause
wherefore
we
should
haue
it
this
day
in
vse
.
The
xxii
.
Sermon
.
6
And
the
kinsman
aunswered
,
I
cannot
redeem
it
,
least
I
destroy
mine
owne
inheritaunce
:
redeeme
my
right
to
thee
,
for
I
cannot
redeem
it
.
7
Now
this
was
the
maner
before
time
in
Israel
,
concerning
redeeming
and
chaunging
,
for
to
stablishe
all
thinges
,
a
man
did
plucke
off
hys
shooe
,
and
gaue
it
hys
neighbour
,
and
this
was
a
sure
witnesse
in
Israell
.
8
Therefore
the
kinsman
sayd
to
Boaz
,
buy
it
for
thee
:
and
he
drew
off
his
shooe
.
THat
kinsman
,
when
he
heard
say
that
NAOMIE
would
sell
her
field
,
sayde
by
and
by
I
will
buy
it
according
to
the
law
:
and
afterward
when
he
heard
that
he
must
also
marry
RVTH
by
the
same
law
,
he
renounced
his
right
.
Hee
sheweth
the
cause
,
least
he
should
destroy
his
owne
inheritance
.
But
how
shoulde
hee
destroy
it
?
peraduenture
RVTH
was
young
and
he
feared
least
he
should
beget
many
children
of
her
.
Whether
he
had
wife
and
children
before
,
it
is
not
set
downe
.
Also
the
law
of
marriyng
thy
sister
in-law
,
doth
not
expresse
whether
a
sister
in
lawe
ought
to
marry
a
brother
hauing
a
wife
and
children
before
.
Truly
if
he
had
a
wife
&
children
before
it
would
haue
bene
very
vnprofitable
to
haue
marryed
a
newe
wife
,
and
begat
more
children
.
For
children
begotten
of
diuers
mothers
,
doe
very
seldome
agree
amongst
themselues
.
Furthermore
he
saw
that
RVTH
was
not
onely
poore
,
but
also
that
he
should
nourishe
NAOMIE
,
who
was
olde
.
Hee
did
not
feare
that
if
he
shoulde
haue
more
groundes
,
he
could
not
till
them
(
as
it
oftentymes
commeth
to
passe
,
and
therefore
it
is
better
to
till
few
well
then
manie
euill
)
for
he
would
haue
the
field
,
but
not
the
wife
.
LIRA
noteth
,
that
some
of
the
Hebrues
do
expound
it
of
the
children
that
should
come
of
RVTH
,
if
he
had
married
her
:
because
that
it
is
written
in
the
23.
chap.
of
DEVTER.
The
Ammonites
and
Moabites
shal
not
enter
into
the
church
of
God
for
euer
.
But
if
he
had
sayd
and
alleadged
this
,
he
had
sayd
vntruely
,
for
that
punishment
dothe
not
fall
on
women
,
or
by
consequent
on
their
children
begotten
of
a
man
of
Israell
.
Therfore
it
is
to
be
vnderstoode
of
the
Children
,
hee
had
alreadie
by
another
woman
:
For
if
he
had
married
RVTH
hee
must
haue
taken
paynes
,
for
the
bringing
vppe
and
prouision
of
his
children
,
now
had
by
others
,
that
he
called
blotting
out
,
according
to
the
common
manner
of
speaking
,
which
is
spoken
of
anye
man
when
he
hath
taken
notable
losse
,
it
is
sayd
hee
is
destroyed
or
blotted
out
.
He
did
not
offend
in
this
that
he
had
a
care
of
his
houshold
,
and
that
he
had
rather
encrease
his
inheritaunce
,
then
spoyle
it
.
For
as
long
as
wee
may
encrease
oure
riches
without
the
shippewracke
of
conscience
,
we
ought
to
doe
it
.
1.
TIMO.
5.
If
there
be
any
that
prouideth
not
for
his
owne
,
and
namely
for
them
of
his
housholde
,
hee
denieth
the
fayth
and
is
worse
then
an
Infidell
.
But
the
care
of
their
houshold
ought
not
to
draw
them
,
by
vsuries
and
other
vnlawfull
wayes
to
get
riches
.
And
in
this
that
kinsman
offended
,
whosoeuer
hee
was
,
because
he
was
inconstant
,
one
while
he
sayd
that
hee
woulde
buy
the
fielde
,
now
he
refuseth
it
saying
,
that
hee
cannot
take
the
ground
together
with
the
widow
:
he
speaketh
contrary
of
one
and
the
same
thing
.
Next
the
lawdoth
please
him
as
farre
as
it
is
profitable
to
hym
,
where
it
was
not
,
there
he
reicted
it
.
And
what
impudencie
or
boldnesse
was
this
that
he
sayth
,
that
hee
shall
destroy
his
owne
inheritance
,
if
he
do
that
which
God
commaunded
his
people
for
the
preseruation
of
inheritance
:
will
hee
seeme
to
be
wiser
then
God
?
Doth
not
God
preserue
families
,
and
promise
and
bestow
his
blessinges
on
them
that
obey
his
commaundementes
?
Can
any
familie
be
safe
or
without
danger
,
whether
God
will
or
no
?
If
he
were
in
danger
of
his
riches
,
could
not
GOD
encrease
the
same
againe
?
shoulde
hee
not
haue
thought
that
this
should
be
for
his
brothers
honor
?
This
man
hath
many
fellowes
in
these
dayes
.
How
many
are
there
which
speake
very
largely
of
the
doctrine
of
the
Gospell
,
and
doe
extoll
the
same
with
woonderfull
prayses
,
because
they
hope
,
they
shall
get
credite
and
wealth
by
it
:
but
after
they
cannot
obtayn
that
which
they
sought
for
,
or
hauing
obtayned
it
,
fearing
daungers
,
least
they
shoulde
leese
their
riches
,
they
hate
it
,
and
speake
reprochefully
of
it
?
Truely
many
doe
onely
alowe
some
pointes
of
the
doctrine
of
the
Gospell
,
as
that
it
offereth
to
vs
all
good
in
Christ
,
&
they
reiect
that
which
it
deliuereth
of
taming
the
fleshe
.
They
doe
hate
auricular
confession
,
excommunication
and
the
popishe
fastes
:
But
they
do
keepe
drunken
feastes
and
may-games
,
and
other
suche
kinde
of
feastes
straightly
.
The
subiectes
doe
willingly
heare
the
dueties
of
theyr
Lordes
:
but
they
refuse
to
doe
theyr
owne
.
To
bee
short
when
it
is
for
theyr
profite
they
doe
allow
of
the
lawes
and
commaundementes
,
but
when
it
is
vnprofitable
,
they
are
displeased
with
them
&
do
wholly
despise
them
.
Some
of
the
contrary
parte
,
doe
dispraise
and
despise
false
worshippes
,
and
superstitions
,
by
and
by
being
smothed
with
the
dayntie
dishes
and
giftes
of
false
teachers
,
they
turn
their
failes
,
&
praise
&
defend
them
.
The
author
fascicul●
temporum
a
writer
not
to
bee
despised
,
writeth
of
a
certain
master
,
who
disputed
much
against
pluralitie
of
benefices
,
as
they
are
called
,
and
against
the
riches
and
pride
of
the
prelates
,
which
when
it
was
tolde
to
the
Pope
,
he
sayde
,
let
vs
giue
him
a
good
preferment
,
and
these
and
those
benefices
,
and
hee
will
be
pleased
,
which
when
it
was
done
,
hee
by
and
by
chaunged
hys
minde
,
saying
he
neuer
vnderstood
this
matter
before
now
,
because
hee
was
sodainly
of
a
poore
man
made
rich
.
And
how
many
are
there
now
,
and
haue
bin
in
al
times
,
who
were
no
otherwise
perswaded
then
this
kinsman
,
which
thinke
they
should
perish
,
if
they
did
lead
their
life
after
the
lawe
of
God
?
As
if
they
shoulde
rest
on
the
Saboth
dayes
,
and
graunt
their
seruauntes
also
rest
,
&
yeeld
meate
sufficient
to
their
seruauntes
and
hirelinges
:
or
giue
great
almes
to
the
poore
,
when
as
in
other
things
belonging
to
theyr
housholdes
,
they
should
rather
haue
a
regard
to
saue
&c.
This
is
common
,
that
by
the
transgression
of
Gods
law
,
men
would
auoyd
daungers
and
increase
their
riches
.
And
after
this
kinsman
denyed
to
marry
RVTH
,
and
to
take
her
ground
,
he
doth
exhort
BOAZ
to
vse
his
priuiledge
:
he
doth
renounce
his
right
,
by
wordes
,
and
by
an
outward
signe
and
token
.
The
law
doth
command
a
sister
in
law
,
if
her
kinsman
will
not
marry
her
,
to
pull
of
his
shooe
,
and
spit
in
his
face
,
adding
;
so
let
it
be
done
to
the
man
,
who
would
not
rayse
vp
seede
to
his
kinsman
:
and
this
mans
house
shal
be
called
the
house
of
him
,
whose
shooes
were
put
off
.
The
Iewes
had
many
superstitious
opinions
of
this
shooe
,
of
what
leather
it
was
and
howe
it
shoulde
be
made
,
and
many
other
suche
foolishe
thinges
:
whereby
it
may
be
perceiued
how
the
fall
away
in
the
expounding
of
holy
scriptures
,
which
cast
away
Christ
the
true
light
.
In
this
place
the
man
himselfe
puld
off
his
shooe
,
and
not
the
kinsewoman
to
note
him
with
ignomie
:
nor
spitte
in
his
face
:
peraduenture
because
BOAZ
did
willingly
take
his
place
,
accepting
of
the
ground
together
with
the
widow
.
It
is
not
sayd
that
RVTH
was
in
the
gate
,
namely
because
that
the
kinsman
was
callenged
to
do
his
duety
by
BOAZ
(
as
BORRAV●
writeth
)
not
by
RVTH
.
And
I
thinke
that
this
lawe
must
not
be
expounded
,
as
it
is
commonly
by
that
lawe
in
the
25.
chap.
of
Deuter.
of
pulling
off
the
shooe
by
the
sister
in-law
&c.
But
I
doe
thinke
that
it
doth
simply
declare
,
that
this
was
a
solempne
custome
amongest
the
Iewes
of
buying
and
selling
of
fieldes
,
as
if
anie
body
will
deliuer
ouer
his
right
,
and
giue
hys
possession
to
another
,
his
shooe
beyng
drawne
off
hee
giues
it
to
another
,
and
he
drawes
it
off
himselfe
.
And
therfore
I
thinke
that
by
the
shooe
is
signified
,
that
the
buyer
hath
hereafter
power
to
walke
and
goe
through
it
,
or
ouer
that
field
whiche
was
deliuered
him
of
the
seller
.
Some
men
doe
thinke
that
in
the
conspiracie
of
ABSOLON
,
DAVID
went
barefooted
,
because
the
putting
off
of
the
shooe
was
a
token
of
giuing
place
.
2.
SAMVEL
.
15.
Our
country
men
professe
that
they
giue
ouer
their
right
by
giuing
the
hand
,
globend
an
die
hand
.
Some
doe
think
that
the
Prophet
doth
allude
to
this
when
he
sayth
in
the
60.
Psalme
.
10.
verse
:
I
will
cast
my
shooe
ouer
Edom
Naeli
:
some
doe
expound
it
my
fetter
.
In
the
108.
these
same
wordes
are
repeated
.
Santes
Sagninus
doth
cite
R.
Himanuel
,
who
doth
expound
it
both
a
fetter
and
also
a
gloue
.
Now
the
word
Naal
signifieth
to
goe
and
to
shut
or
to
locke
.
The
same
RABBINE
addeth
that
it
was
the
maner
of
kinges
when
they
besieged
fortified
townes
,
to
cast
into
it
their
gloues
,
declaring
that
they
would
not
depart
from
it
before
it
were
taken
.
Santes
doth
apply
that
hither
,
that
Cicero
writeth
in
11.
Philippica
of
Antoni
.
For
he
was
wont
to
take
manicles
,
those
are
gloues
,
least
they
shoulde
feare
any
longer
besieging
.
Yet
this
place
of
Cicero
may
otherwise
be
expounded
.
For
Manicles
are
such
wherewith
the
hands
are
bound
,
giues
those
thinges
wherewith
the
feete
are
bound
:
It
is
read
in
Virgilles
Aenei
2.
Ipse
viro
primus
manicas
atque
arcta
leuari
,
Vincla
iubet
Priamus
&c.
Priamus
hauing
pitie
vpon
Sinon
,
losed
his
manicles
,
which
by
epexegesis
are
called
straight
bondes
.
PLAVTVS
in
ASINARIA
,
the
manicles
coulde
scarse
compasse
his
hand
&c.
therefore
the
meaning
is
,
he
was
woont
to
giue
hym selfe
by
and
by
into
the
handes
of
his
enemie
.
There
are
also
gloues
of
iron
to
defend
the
hand
.
Iuuenalis
Quale
decus
rerum
,
si
coniugis
auctio
fiat
,
Baltheus
&
manicae
,
Cristae
,
crurisque
sinistri
.
Dimidium
tegmen
.
If
thou
vnderstandest
it
this
,
then
this
is
the
meaning
:
they
were
woont
by
and
by
to
take
away
theyr
armour
,
and
deliuer
themselues
to
theyr
enimies
,
they
will
fight
noe
more
&c.
If
thou
doest
vnderstande
it
of
the
sleeue
of
the
garment
,
it
is
the
same
meaning
,
because
that
by
and
by
theyr
weapons
being
put
away
,
they
put
on
their
apparell
.
In
Virgill
the
9.
booke
Numanus
vpbrayding
the
Troyanes
being
besieged
,
sayth
:
And
theyr
coates
haue
long
sleaues
,
&
theyr
heads
are
attired
with
miters
.
But
these
things
by
the
way
.
Hitherto
belongeth
that
also
the
Chalde
paraphrase
doth
expound
this
place
by
the
interpreter
Quinquarborus
.
And
this
was
an
olde
and
vsual
custome
amongst
the
Israelites
,
when
they
did
take
,
or
giue
,
or
redeeme
or
chaunge
one
with
another
,
that
they
might
make
sure
,
he
drew
off
(
who
granted
his
right
)
the
gloue
of
his
right
hand
,
and
by
that
he
did
giue
his
possession
to
another
:
so
truely
the
Israelites
were
wont
to
giue
ouer
their
possessions
,
to
their
neighbors
before
witnesses
:
furthermore
the
redeemer
said
vnto
BOAZ
,
buy
it
for
thee
:
Then
BOAZ
tooke
the
shoo
of
his
right
foot
,
&
came
into
possessien
&c.
Here
I
do
reméber
the
history
of
Conradinus
the
last
Duke
of
Sueuias
,
nephew
to
Frederick
the
Emperor
:
who
as
Auentinus
writeth
in
the
7.
booke
of
Chronicles
of
the
BOIARS
complaineth
much
of
the
iniuries
of
the
bishops
of
Rome
,
nowe
yeelding
vp
hys
necke
to
the
hangman
to
be
cut
off
,
he
throwing
vp
his
gauntlets
or
gloues
into
the
ayre
sayd
,
that
he
yeelded
vppe
by
hys
right
his
kingdomes
of
Arragon
,
to
the
kyng
his
kinsman
,
&c.
and
these
thinges
fell
out
,
anno
.
1258.
It
appeareth
that
the
Elders
in
manie
thinges
did
vse
the
same
rites
and
customes
.
As
in
betrothinges
amongst
the
Romanes
,
the
Bridegrome
gaue
to
the
Bride
an
iron
ring
,
Plinius
in
the
three
and
thirtieth
booke
the
first
chapter
:
afterwardes
they
beganne
to
geue
golde
.
Also
they
did
vse
water
&
wine
in
contracting
of
marriages
,
as
a
signe
of
marriage
,
in
the
house
of
the
married
wife
,
the
keies
are
giuen
her
,
and
when
shee
is
deuorced
,
they
are
taken
away
from
her
agayne
.
Amongest
vs
the
bridegrome
and
the
bride
do
ioine
hands
togeather
,
which
is
a
signe
of
making
marriage
.
At
this
day
the
keyes
are
geuen
to
the
conquerors
,
the
right
of
gouerning
the
city
is
deliuered
to
them
.
Also
in
the
handling
of
seruauntes
to
geue
them
a
boxe
,
and
driue
them
about
house
.
Also
it
was
almost
common
in
al
nations
,
that
they
vsed
some
custome
in
the
manner
of
choosing
.
These
were
the
ensignes
of
Emperours
in
old
time
,
Iuory
chayres
,
Laurell
Crownes
,
Iuory
septers
,
purpell
,
sergeantes
with
rods
and
faggots
and
fier
carried
before
them
.
The
Germayne
emperours
,
as
TRITEMIVS
witnesseth
,
first
the
sword
was
girded
to
him
,
next
armor
for
his
shoulders
were
put
on
,
after
the
scepter
was
geuen
them
,
after
the
crowne
was
put
on
their
heads
.
In
other
kingdomes
the
speare
is
onely
geuen
them
,
sometime
the
sworde
,
sometime
both
.
If
any
body
will
know
more
of
these
matters
,
in
the
22.
23.
chapt
.
of
the
most
noble
embassad
our
of
the
common
wealth
,
and
the
most
studious
searche●
out
of
all
artes
of
antiquitie
FRANCISCVS
HOTOMANVS
FEVDISTICVS
,
of
the
which
many
things
of
this
kinde
are
diligently
obserued
and
marked
of
him
out
of
diuers
authours
.
That
kinseman
doth
yeeld
vp
all
the
right
that
was
his
,
he
doth
not
aske
the
fielde
for
him
,
and
giue
RVTH
to
BOHAZ
,
as
they
who
leauing
others
in
commodities
do
bend
themselues
to
their
owne
commodities
:
and
although
they
haue
no
right
to
others
or
their
goods
:
yet
against
law
and
right
they
challenge
those
thinges
to
the
which
they
are
driuen
to
cruellie
by
the
wantonnes
of
princes
.
The.
23.
Sermon
.
9
And
Bohaz
sayd
vnto
the
Elders
,
and
vnto
all
the
people
,
yee
are
witnesses
this
day
,
that
I
haue
bought
all
that
was
Elimelechs
,
and
all
that
was
Chilions
,
and
Mahlons
of
the
hand
of
Naomie
10
And
morouer
Ruth
the
Moabitesse
the
wife
of
Mahlon
haue
I
bought
to
be
my
wife
,
to
stir
vp
the
name
of
the
dead
vpon
his
inheritaunce
and
that
the
name
of
the
dead
bee
not
put
out
from
amongst
his
brethren
,
and
from
the
gate
of
his
place
:
yee
are
witnesses
this
day
.
HERE
is
declared
what
BOHAZ
did
,
after
that
the
kinseman
(
whose
name
the
holye
ghost
of
purpose
concealed
)
had
yeelded
vp
his
right
.
First
he
sayth
plainely
,
that
he
hath
gotten
the
possessions
of
ELIMELECH
and
his
sonnes
;
then
that
he
will
take
RVTH
the
Moabite
to
wife
,
and
that
not
for
lust
,
but
lest
the
name
of
MAHLON
,
who
was
departed
,
should
be
blotted
out
from
amongest
his
brethren
,
that
is
,
his
kinsmen
,
&
from
the
gate
of
his
place
:
that
is
,
from
Bethlehem
.
By
which
words
,
he
sheweth
the
excellencie
of
his
stocke
,
that
manye
of
his
kindred
haue
sate
in
the
gate
;
that
is
,
haue
beene
Iudges
.
And
it
had
beene
a
thing
to
be
lamented
,
that
so
noble
a
family
shuld
perish
,
which
might
in
times
to
come
yeeld
gouernors
for
the
people
Here
it
is
demaunded
,
whether
BOHAZ
did
not
against
the
lawes
,
for
biddinge
to
marrie
straungers
,
within
the
which
,
though
the
Lorde
comprehendeth
those
nations
whiche
hee
had
appointed
to
destruction
,
yet
wee
haue
shewed
before
,
1.
chap.
3.
Sermon
,
that
they
also
do
extend
to
other
infidels
,
by
reason
of
the
daungers
of
idolatrie
.
But
where
there
was
no
daunger
of
falling
awaye
,
it
was
not
altogeather
vnlawfull
to
marry
.
RVTH
was
now
conuerted
to
the
fayth
,
and
to
the
worshippe
of
God
alone
,
and
had
geuen
testimonye
of
her
fayth
by
her
especiall
good
workes
.
So
the
father
of
BOHAZ
,
SALMON
DAVIDS
great
gandfather
,
married
RAHAB
a
cananite
,
who
had
preserued
the
spies
and
had
made
a
notable
shewe
of
her
fayth
.
There
must
alwaies
be
more
regard
had
of
the
true
worshippe
of
God
,
then
of
riches
and
kindreds
.
ABRAHAM
.
GEN.
24.
bound
his
seruaunt
by
an
oth
,
that
he
should
not
go
to
the
cananites
,
but
to
his
owne
kinsfolkes
to
seeke
a
wyfe
for
ISAACKE
his
masters
sonne
.
ISAACK
or
rather
REDECCA
sendeth
her
sonne
IAACOB
to
LABAN
,
least
he
should
marrie
with
Idolaters
.
GEN.
28.
It
behooueth
parents
to
followe
this
example
,
when
idolaters
go
about
to
make
marriages
,
they
promise
many
thinges
which
they
do
not
afterwardes
performe
.
He
that
loueth
daunger
(
as
it
is
sayd
)
shall
perishe
in
it
.
The
daughters
which
are
bestowed
vppon
superstitious
men
,
are
subiect
to
more
daunger
,
then
young
men
which
are
married
with
superstitious
Idolatrous
women
.
Let
children
also
remember
theyr
duties
,
and
not
seek
for
such
matches
agaynst
the
good
wyll
of
their
parents
.
It
is
accounted
as
a
fault
in
ESAV
,
that
he
offended
his
parentes
by
marrying
idolatrous
wiues
,
GEN.
27.
That
matrimony
which
is
lawfully
contracted
,
with
the
godly
hath
many
troubles
,
what
good
then
wilt
thou
look
for
of
that
vnequall
marriage
?
Otherwise
to
be
conuersant
with
the
Idolaters
,
it
is
dangerous
and
troublesom
,
what
if
thou
wert
wholly
bound
to
them
?
Deceaue
not
thy selfe
with
a
vayne
hope
,
that
thou
canst
win
thy
wife
,
or
the
wife
the
husband
,
for
we
see
the
contrary
come
to
passe
,
for
the
moste
part
.
And
it
is
commonly
knowne
what
befell
to
SALOMON
the
wisest
man
that
euer
was
,
when
hee
married
idolatrous
women
.
BOAZ
dealt
publickely
in
the
place
of
iudgement
,
of
both
these
poyntes
,
first
of
the
possessions
:
then
of
the
marriage
with
RVTH
,
and
he
did
nothing
secretly
admonishing
vs
by
this
his
fact
,
that
we
shuld
so
bargaine
,
in
buying
,
in
selling
,
in
changing
,
and
redeeming
,
as
if
we
did
the
same
,
publickely
in
the
iudgement
place
before
many
witnesses
,
or
in
the
sight
of
all
men
.
Howe
many
are
there
,
which
doe
so
bargaine
with
their
neighbors
,
that
they
dare
not
for
shame
tell
,
howe
they
made
it
,
and
what
were
the
conditions
of
their
bargaines
?
They
name
a
somme
of
money
,
whiche
they
shoulde
haue
giuen
to
their
neighbour
,
they
say
they
dealt
lawfully
with
him
without
deceite
,
when
they
knowe
they
lye
:
Furthermore
they
will
haue
,
their
lying
bookes
witnessed
with
good
mens
seales
.
It
should
haue
bene
considered
,
that
there
is
an
accompt
to
be
giuen
,
and
that
wee
shall
haue
two
witnesses
against
vs
,
namely
,
our
own
conscience
,
and
God
the
beholder
and
reuenger
of
our
sinnes
.
But
marriages
must
not
be
contracted
secretly
,
but
before
witnesses
,
no
man
must
be
deceaued
in
marriages
,
but
all
thinges
must
be
done
with
good
faith
.
Secret
marriages
which
are
commonly
made
by
baudes
,
vayne
promises
,
dronkennes
and
suche
other
means
haue
seldom
a
good
&
happie
ende
.
Let
not
maydens
hearken
to
yong
men
which
promise
them
marriage
,
if
they
would
first
deliuer
them
their
bodies
to
be
abused
.
For
if
they
were
honest
,
they
had
rather
begin
theyr
marriages
with
thee
with
prayers
made
in
the
holy
assembly
,
then
by
lying
with
thee
.
It
was
also
both
wel
,
and
wisely
appointed
by
the
olde
fathers
,
that
they
which
should
be
married
,
should
be
ioyned
together
by
the
minister
of
the
Churche
publickly
in
the
holy
assemblies
.
For
hereby
we
doe
declare
that
marriage
is
a
holy
thing
,
and
not
a
worke
of
darkenesse
,
whereof
wee
should
be
ashamed
.
They
whiche
doe
euill
doe
feare
the
light
,
and
doe
seeke
for
corners
&
darknesse
.
Herein
are
also
other
commodities
.
For
wee
see
which
are
lawfull
matches
,
which
not
.
This
also
prouoketh
them
which
are
married
to
performe
the
marriage
fayth
,
ech
with
others
,
because
that
they
promised
the
same
by
wordes
and
by
giuing
of
the
hand
in
the
holy
assembly
,
the
minister
of
the
Churche
going
before
.
If
any
man
,
in
the
presence
of
three
or
foure
,
promiseth
that
,
he
will
do
any
thing
,
hee
will
throughly
performe
the
same
,
if
hee
be
a
good
man
,
and
may
doe
it
with
a
good
conscience
,
how
much
more
,
ought
married
people
to
performe
those
thinges
,
which
they
haue
promised
one
to
an
other
,
in
the
sight
of
God
,
and
his
aungels
,
and
the
whole
Church
?
Furthermore
,
the
whole
Church
,
prayeth
that
the
marriage
may
be
happie
and
prosperous
,
wherof
more
shal
be
said
hereafter
.
BOAZ
said
to
the
Elders
and
all
the
people
,
ye
are
witnesses
(
afterward
hee
rehearsed
it
)
that
these
and
these
things
I
haue
done
.
They
aunswered
,
wee
are
witnesses
,
as
if
they
should
haue
said
,
if
it
be
necessary
,
we
will
testifie
,
how
this
matter
was
brought
to
passe
.
Let
witnesses
speake
those
things
which
they
haue
heard
,
seene
,
or
knowe
,
vppon
some
certaine
ground
,
let
them
not
be
light
persons
,
or
liers
.
They
doe
offend
greatly
,
which
will
say
nothing
,
least
they
shuld
offende
anye
man
,
or
doe
not
speake
those
thinges
rightly
which
they
doe
speake
,
they
doe
vtter
another
mans
wordes
in
another
sence
,
some
thinges
they
add
,
some
things
they
omit
,
which
doe
appertaine
to
the
matter
.
These
are
false
witnesses
,
whome
SALOMON
.
6.
PRO.
nombreth
amongst
those
sixe
or
seuen
thinges
,
which
the
Lorde
abhorreth
,
and
in
the
19.
chap.
hee
sayth
twise
a
false
witnesse
shall
not
be
vnpunished
,
and
hee
that
speaketh
lies
shall
perish
.
A
false
witnesse
offendeth
greeuously
,
for
he
deceiueth
the
Iudge
,
who
beleueth
the
witnes●es
that
were
sworne
according
to
that
saying
,
in
the
mouth
of
two
or
three
witnesses
euery
cause
shall
stand
or
fal
.
Then
he
hurteth
his
neighbor
greatly
in
goodes
,
credite
,
body
,
&
lyfe
.
Furthermore
hee
doth
great
iniurie
to
God
,
whome
the
false
witnesse
maketh
the
patron
of
his
falshood
.
For
these
causes
,
there
are
sharpe
lawes
,
both
deuine
and
ciuill
against
them
.
Wherefore
let
euery
man
deale
faythfully
in
witnesse
bearing
.
And
let
vs
not
onely
vse
witnesses
in
matters
of
great
importaunce
,
which
it
may
be
was
sufficient
at
that
time
,
but
also
let
vs
prouide
that
those
thinges
which
we
buy
and
our
bargains
and
such
other
thinges
,
be
written
in
bookes
or
otherwise
noted
diligently
,
and
without
ambiguitie
,
least
contention
shoulde
afterwardes
arise
.
In
times
past
it
appeareth
that
there
were
smale
notes
of
sales
and
bargaines
,
but
nowe
men
can
scarcely
be
kept
in
order
,
with
large
and
great
bookes
.
The.
24.
Sermon
.
11
And
all
the
people
that
were
in
the
gate
,
and
the
Elders
sayd
,
we
are
witnesses
:
the
Lorde
make
the
wife
that
commeth
into
thine
house
,
like
Rahel
and
like
Leach
,
which
twayne
dyd
build
the
house
of
Israell
:
and
thou
mayest
doe
worthily
in
Ephrathah
,
and
be
famous
in
Bethlehem
.
12
And
that
thy
house
be
like
the
house
of
Pharez
(
whome
Thamar
bare
to
Iudah
)
of
the
seede
which
the
Lorde
shall
giue
thee
of
this
young
woman
.
AFter
BOAZ
had
declared
openly
,
that
hee
would
not
onely
take
his
kinsmans
fields
,
but
also
take
the
widow
to
his
wife
,
the
Elders
&
all
the
people
,
which
were
come
together
in
the
gate
,
do
say
first
that
they
are
witnesses
,
that
BOAZ
tooke
RVTH
to
him
in
marriage
.
Then
they
prayed
that
God
would
vouchsafe
to
blesse
their
marriage
:
and
especiallie
they
wishe
them
many
children
:
the
which
they
declare
by
two
examples
.
God
make
(
say
they
)
RVTH
like
RAHEL
and
LEACH
.
IACOB
the
Patriarke
,
who
otherwise
is
called
ISRAEL
had
foure
wiues
,
whereof
these
two
were
chiefe
.
LEAH
whome
hee
married
first
,
was
the
elder
,
and
is
here
mentioned
last
,
and
RAHEL
,
is
set
before
her
,
it
may
be
,
because
he
loued
her
best
for
bewty
,
and
other
excellent
giftes
.
For
her
sake
hee
serued
LABAN
,
and
should
haue
married
her
first
,
if
he
had
not
bene
deceaued
by
his
father
in
lawe
:
GEN.
29.
It
may
be
,
that
for
this
cause
she
is
principally
called
IACOBES
wife
:
GEN.
46.
and
not
because
that
LEACH
was
not
also
his
wife
.
Of
these
two
he
begate
eight
sonnes
,
of
whome
there
came
and
were
named
so
many
tribes
of
Israell
.
And
this
is
it
which
they
say
that
they
builded
the
house
of
Israell
,
for
by
them
his
familie
and
posteritie
was
encreased
and
preserued
,
yea
and
continued
vnto
Christ
.
Afterward
they
doe
say
,
let
thy
house
be
as
the
house
of
PHAREZ
,
whome
THAMAR
bare
to
IVDAH
.
IVDAH
the
sonne
of
IACOB
,
almost
by
the
like
case
tooke
THAMAR
to
wife
,
a
stranger
,
his
daughter
in
law
,
of
whom
he
begate
twinnes
,
PHAREZ
and
ZARAH
,
and
so
the
stocke
and
kinred
of
IVDAH
,
was
encreased
:
for
from
them
descended
many
noble
families
.
From
PHAREZ
,
camethis
BOAZ
by
whome
descended
the
line
of
oure
Lorde
Iesus
Christ
,
for
of
him
was
hee
borne
,
into
this
world
,
according
to
the
fleshe
.
If
thou
wouldest
read
this
whole
historie
,
in
the
book
of
GEN.
thou
shalt
the
better
vnderstand
this
prayer
.
In
the
olde
testament
it
was
accompted
;
as
a
great
blessing
,
if
any
had
manie
children
:
barrennes
was
holden
as
a
reproch
:
the
which
is
manifest
by
the
example
of
RAHEL
,
of
whome
mention
is
made
in
this
place
,
who
at
the
first
was
barren
,
and
of
other
matrones
,
as
wee
will
shew
afterwardes
.
REBECKAES
parentes
GEN.
24.
blessed
her
at
her
departure
,
saying
,
growe
into
thousand
thousands
,
&
thy
seed
possesse
the
gate
of
his
enemies
.
The
prophet
singeth
,
PSAL.
128.
thy
wife
shal
bee
as
the
fruitfull
vine
,
on
the
sides
of
thine
house
,
&
thy
children
,
like
the
Oliue
plantes
,
round
about
thy
table
.
The
fruitfulnes
of
married
folkes
,
is
also
mentioned
amongest
the
blessings
of
the
Lord
in
the
lawe
.
But
that
which
is
spoken
of
the
multitude
of
children
,
must
be
vnderstood
of
them
which
are
obedient
,
godly
,
and
of
good
disposition
:
for
degenerate
children
,
are
rather
a
cursse
:
holy
children
,
are
the
seminary
of
the
church
and
common
wealth
.
And
as
the
multitude
of
children
,
so
the
multitude
of
men
,
ought
generally
to
be
reckoned
amongest
Gods
blessings
.
But
many
nations
are
so
straight
(
thou
sayest
)
that
men
,
cannot
well
liue
in
them
:
I
aunswere
,
that
is
rather
through
the
fault
of
the
men
,
then
the
straightnesse
of
the
land
,
when
as
they
haue
no
regarde
of
frugalitie
amongest
them
.
Thus
much
o●
the
first
blessing
or
petition
.
Secondly
they
wish
vnto
them
,
plenty
of
riches
and
substaunce
:
saying
,
and
that
thou
mayest
obtayn
,
get
,
or
increase
riches
,
in
Ephrathah
:
that
God
would
blesse
their
labour
whereby
they
migh●
honestly
get
necessarie
riches
,
that
they
should
not
be
compeld
to
begge
they
meat
,
or
suffer
penurie
.
Riches
are
needfull
for
the
preseruation
of
the
familie
.
Neyther
is
it
vnlawfull
for
men
to
bee
diligent
in
gathering
them
,
whereby
they
may
maintaine
themselues
and
their
families
.
Concerning
the
which
matter
,
there
are
many
sentences
,
and
precepts
written
in
the
Prouerbes
of
SALOMON
.
But
we
must
take
heede
that
we
do
not
attribute
,
the
encrease
of
riches
,
to
our
wisdom
and
diligence
,
but
rather
to
the
blessing
of
the
Lorde
.
For
his
blessing
or
fauor
maketh
riche
,
Prou.
10.
All
our
labours
are
in
vaine
,
vnlesse
the
Lord
giue
successe
.
Luk.
5.
The
Apostles
laboring
al
the
night
,
tooke
nothing
,
but
letting
downe
the
net
when
Christ
commaunded
,
they
enclosed
so
great
a
multitude
of
fishes
,
that
the
net
brake
.
Riches
must
not
be
sought
after
with
an
insatiable
desire
.
psa
.
62.
If
riches
increase
,
set
not
your
heart
thereon
,
&c.
Some
doe
gather
riches
by
right
and
wrong
,
but
they
are
cursed
riches
,
whiche
profite
not
their
house
,
but
rather
ouerthrow
the
same
.
But
if
thou
hast
no
riches
,
or
at
lest
very
small
,
remember
that
which
SALOMON
sayth
,
Prou.
15.
Better
is
a
little
with
the
feare
of
the
Lord
,
then
great
treasure
&
trouble
therwith
,
17.
better
is
a
dry
morsell
if
peace
be
with
it
,
then
a
house
full
of
sacrifices
,
with
strife
,
16.
Better
is
a
little
,
with
righteousnes
,
then
great
reuenues
without
equitie
.
Others
do
translate
these
words
,
that
thou
mayest
become
mighty
:
doe
worthely
,
for
Chail
,
hath
many
significations
in
the
Scriptures
:
as
strength
of
body
,
of
the
minde
,
riches
,
and
wealth
,
also
an
armie
and
multitude
of
people
:
before
in
the
third
chap.
he
calleth
our
RVTH
,
a
woman
(
Chail
)
of
vertue
,
that
is
,
indued
with
notable
vertues
.
BOHAZ
in
the
second
chap.
is
called
a
man
,
Chail
,
that
is
,
a
man
of
power
,
and
in
Exod.
18.
chap.
IETHRO
for
the
gouernement
of
the
commonwealth
,
councelleth
to
choose
men
Chail
,
that
is
of
courage
,
others
doe
translate
it
,
wise
men
,
strong
and
valiant
,
and
also
dealing
truely
,
who
in
iudgement
can
be
drawen
from
doing
their
duetie
neither
by
threatnings
,
neither
by
gifts
,
nor
by
promises
.
There
are
many
places
euery
where
to
bee
founde
,
where
Chail
signifieth
riches
.
Iob.
20.
18.
ver.
It
is
said
of
the
wicked
:
hee
shall
restore
the
labour
,
and
shall
deuour
no
more
:
euen
according
Chail
,
to
his
power
and
substaunce
,
shal
be
his
exchange
,
and
he
shal
enioye
it
no
more
:
the
meaning
is
,
hee
shall
not
reioyce
in
the
riches
which
he
shall
restore
in
place
of
them
,
which
he
had
gotten
by
rapine
,
chap.
31.
25.
If
I
reioyced
because
my
substance
was
great
,
or
because
my
hande
had
gotten
much
:
vnderstande
,
let
me
perishe
,
or
some
like
worde
.
Or
they
do
wish
,
that
they
might
haue
many
children
,
like
vnto
a
great
armye
:
but
of
children
there
is
already
spoken
,
or
do
worthely
or
valiantly
,
out
of
which
a
third
thing
ariseth
to
be
considered
,
of
the
which
it
now
followeth
to
bee
spoken
.
For
the
third
thinge
which
they
pray
for
is
,
that
he
may
becom
famous
&
noble
in
Bethlehem
,
which
is
called
by
another
name
Euphrata
,
or
the
citie
of
DAVID
,
of
which
there
is
spoken
aboue
in
the
first
chapter
.
Word
for
worde
,
Call
name
,
that
is
,
thou
shalt
bee
of
great
renowne
:
They
do
pray
,
that
they
maye
so
behaue
themselues
,
that
they
might
get
,
an
notable
name
,
and
prayse
.
But
credite
and
authoritie
is
gotten
by
the
study
of
vertue
.
AGESILAVS
being
demaunded
,
howe
one
might
get
himself
,
a
good
report
(
the
Grecians
cal
it
eudoxian
)
amongst
men
?
He
aunswereth
if
hee
speake
those
thinges
,
whiche
are
verye
good
,
and
doe
those
thinges
which
are
very
honest
.
ISOCRATES
sayd
,
we
must
endeuour
more
,
to
leaue
a
good
name
,
to
our
children
,
then
great
heapes
of
riches
:
For
by
a
good
report
,
riches
may
be
gotten
,
but
a
good
name
can
neuer
be
recouered
by
money
.
PROV.
10.
The
memoriall
of
the
iust
remaineth
,
but
the
name
of
the
wicked
shall
rotte
.
PROV.
22
A
good
name
is
to
bee
chosen
aboue
great
riches
,
and
louing
fauour
is
aboue
go●d
,
and
siluer
,
In
ECCLE.
6.
It
is
accounted
as
pretious
ointments
:
by
wickednes
&
leudnes
of
lyfe
,
a
good
name
is
lost
.
It
appeareth
,
that
this
prayer
was
not
〈◊〉
vayne
,
and
without
profite
,
for
BOAZ
●nd
RVTH
,
had
children
and
nephues
,
●hey
encreased
in
riches
,
and
obtayned
,
〈◊〉
name
of
great
renowne
:
for
they
are
numbred
amongest
the
graundfathers
●nd
grandmothers
of
IESV
the
sauiour
:
From
them
many
and
mightye
kinges
descended
.
We
learne
,
to
pray
for
gods
blessinges
,
both
vpon
new
married
people
,
and
our selues
and
others
,
and
that
●oth
priuately
and
publickly
.
But
heere
by
this
prayer
is
to
bee
gathered
,
what
those
good
thinges
are
,
whiche
must
especiallye
bee
prayed
for
.
The
Phi●osophers
,
doe
deuide
the
goodes
,
into
the
goodes
of
the
minde
,
the
body
,
and
fortune
,
all
which
thinges
are
con●ayned
in
this
short
prayer
.
For
they
pray
,
that
they
might
haue
a
holy
off-spring
,
riches
,
or
studie
of
vertue
,
and
a
●enowned
name
.
And
these
thinges
must
be
sought
for
,
in
that
fountaine
of
all
good
,
which
can
neuer
be
drawne
drie
that
is
from
God
.
There
are
many
afflictions
and
dangers
,
wherewith
God
doth
exercise
vs
,
therfore
we
haue
ne●●
of
his
grace
and
blessing
that
wee
may
patiently
beare
all
troubles
,
therefore
wee
must
pray
to
God
publickely
,
and
priuately
,
that
he
would
mittigate
both
those
troubles
whiche
fall
out
through
the
fault
of
the
married
people
,
and
also
other
troubles
,
or
that
he
would
take
them
away
.
Many
in
our
time
,
when
they
do●
heare
of
new
marriages
,
are
not
exercised
in
praier
,
they
ar
all
in
the
rehearsing
of
the
vices
of
bridegromes
or
brides
,
or
parents
or
some
of
their
kindred
.
Manie
doe
thinke
in
the
Church
of
banquettes
and
daunces
and
such
other
thinges
rather
then
pray
for
Gods
blessinges
on
the
new
married
folkes
:
yea
the
married
folkes
themselues
,
are
seldome
exercised
in
prayer
,
when
they
are
led
to
the
church
to
receiue
the
blessing
,
nor
whe●
they
go
home
.
The
last
care
is
of
Gods
word
,
&
prayers
:
therfore
let
no
man
maruell
that
so
many
vnhappinesses
bee
〈◊〉
marriages
.
Our
praiers
shall
not
be
without
effectes
,
if
we
doe
begin
our
marri●ges
with
them
,
&
continue
stil
in
them
.
For
wee
haue
many
and
notable
promises
,
that
God
vouchsafeth
mercifully
to
heare
our
prayers
proceeding
from
●
liuely
fayth
.
The
25.
Sermon
.
13
So
Boaz
●ooke
Ruth
,
and
she
was
his
wife
,
and
when
he
went
in
vnto
her
,
the
Lord
gaue
,
that
she
conceaued
and
bare
a
sonne
.
THe
holy
Ghost
at
length
,
commeth
to
that
point
,
wherfore
this
booke
is
especially
written
:
namely
that
BOAZ
took
RVTH
to
wife
,
and
begate
of
her
a
sonn
called
OBED
,
DAVIDS
grandfather
▪
For
the
scope
of
this
booke
is
to
shew
what
Patriarcks
there
were
which
came
from
IVDAH
,
to
whome
the
Schilo
was
promised
euen
vntil
DAVID
,
to
whome
the
promise
was
renued
:
But
the
holy
ghost
doth
comprehend
many
things
in
these
few
wordes
,
according
to
his
custome
.
He
sayth
BOAZ
married
RVTH
;
and
shee
was
his
wife
.
When
the
other
kinsman
had
giuen
him
leaue
to
marry
RVTH
,
he
did
not
deferre
their
marriages
.
For
after
they
are
betrothed
,
it
is
not
good
to
diferre
it
long
.
For
Sathan
in
the
meane
season
can
sowe
tares
,
and
turne
agreementes
into
disagreementes
.
This
also
is
to
be
praised
in
him
,
that
he
doth
not
vse
the
marriage
acte
before
,
but
after
a
lawfull
contract
and
approoued
marriage
.
But
out
of
this
,
that
the
holy
Ghost
was
not
ashamed
in
this
place
to
report
of
BOAZ
,
and
other
where
of
other
holy
men
which
married
wiues
:
of
RVTH
&
otherwhere
of
other
matrons
:
likewise
of
conceiuing
,
bearing
,
midwifes
,
nurses
and
bringing
of
children
,
we
doe
gather
the
married
life
doth
not
displease
god
.
And
therare
other
things
which
do
commend
vnto
vs
marriages
as
not
inuented
by
men
,
but
first
instituted
by
God
himselfe
in
paradise
,
before
the
fall
of
ADAM
and
EVE
our
first
parentes
.
And
that
God
ioyned
them
togither
,
and
blessed
them
,
and
there
are
many
places
in
the
holy
scriptures
which
declare
that
God
doth
alow
of
mariages
which
are
diligently
to
be
noted
and
obserued
of
Gods
people
.
Marriages
are
defended
by
the
law
of
God
,
thou
shalt
not
commit
adultery
.
Christ
our
sauiour
would
be
borne
of
a
married
woman
in
Cana
of
Galilie
,
hee
adorned
matrimonie
by
his
owne
presence
,
and
by
the
miracle
of
turning
water
into
wine
,
he
also
prescribed
by
his
Apostles
,
the
proper
duties
of
married
folkes
,
and
by
the
loue
betweene
him
and
his
spouse
,
he
doth
propound
and
set
foorth
to
vs
an
image
to
be
followed
in
Matrimonie
.
These
and
such
other
of
the
like
kind
are
to
be
opposed
against
the
iudgement
of
those
men
which
doe
condemne
,
or
forbid
marriage
.
For
Sathan
settes
himselfe
against
marriage
in
all
ages
.
Before
the
Apostles
departed
out
of
this
life
,
hee
stirred
vppe
the
Nicolaitans
who
vsed
women
as
in
common
,
of
whome
mention
is
made
in
the
reuelation
.
Afterwardes
the
Tatians
and
the
Eucratians
arose
,
affirming
,
that
whoredome
doth
nothing
differ
from
marriage
,
and
they
take
no
man
that
is
married
to
their
sect
.
At
length
the
Monkes
,
and
Nunnes
&
Priestes
,
arose
vpp
,
which
vowed
a
perpetuall
sole
life
,
and
fayned
that
thereby
they
deserued
remission
of
sinnes
.
They
extolled
virginitie
with
woonderfull
prayses
,
as
if
these
prayses
belong
to
those
filthie
men
.
They
did
so
speake
of
marriage
that
many
forsaking
theyr
calling
and
marriage
in
theyr
olde
age
,
tooke
vpon
them
the
habite
of
Monkes
and
Nunnes
.
Howe
many
haters
are
there
at
this
day
of
marriage
,
which
followe
their
wandring
lustes
?
Therefore
those
thinges
are
diligently
to
be
obserued
,
which
the
scriptures
doe
note
of
the
dignitie
of
marriage
,
and
in
all
the
troubles
of
marriages
our
mindes
are
to
be
comforted
,
with
the
consideration
of
this
,
that
God
doth
allow
&
approue
of
marriages
.
Next
it
is
to
bee
obserued
,
that
the
Scripture
sayth
,
he
went
in
vnto
her
,
for
he
had
to
doe
with
her
:
hee
doth
note
with
modestie
,
and
shamefaste
wordes
,
that
which
is
done
honestly
in
lawfull
marriage
.
So
it
is
sayd
Gen.
16.
ABRAHAM
went
in
vnto
AGAR
.
29.
IACOB
went
in
vnto
his
wiues
:
MVNSTER
noteth
vpon
the
23.
chap.
DEVT.
out
of
the
Hebrue
commentaries
,
that
the
Hebrue
toong
is
therefore
called
holy
,
because
there
are
no
proper
names
found
in
it
,
which
signifie
the
secrets
of
man
or
woman
,
of
generation
,
or
excrements
,
and
such
others
,
but
those
thinges
that
are
lothsome
or
filthy
are
spoken
by
some
honest
or
comely
periphrases
for
the
word
lying
together
,
is
vsed
the
worde
of
knowing
or
sleeping
,
&c.
SAMVEL
24
▪
It
is
said
SAVLE
went
in
to
couer
hys
feete
,
that
is
to
emptie
his
belly
.
These
phrases
teach
vs
that
Aischrologian
or
filthinesse
in
wordes
is
to
be
auoyded
,
if
thou
speakest
of
wanton
matters
or
of
other
thinges
.
PAVL●
teacheth
vs
the
very
same
.
Ephes.
4.
6.
cap.
Colo.
3.
Those
men
were
woont
commonly
,
which
had
incestious
mouthes
to
be
called
merry
companions
.
But
euen
the
Cinikes
were
euill
spoken
of
amongst
the
Gentiles
because
they
spake
lothesomely
and
filthily
.
Stobeus
doth
report
these
wordes
amongest
others
of
Charondus
Cataneus
in
the
promise
of
the
lawes
:
let
no
man
speake
filthily
least
he
defile
his
soule
with
filthy
deeds
and
fill
his
minde
with
impudencie
and
wickednesse
.
For
wee
call
those
thinges
whiche
are
honest
and
deare
vnto
vs
,
with
fit
names
written
in
the
lawe
,
and
those
things
which
we
hate
,
we
abho●re
euen
the
naming
of
them
for
filthinesse
sake
.
Therefore
it
is
also
filthy
to
speake
a
filthy
thinge
:
Also
there
is
a
warning
23.
SIRAC
that
we
shuld
not
accustome
our selues
to
fi●thie
and
lothsome
talke
,
for
from
thence
euill
thoughtes
may
arise
.
Tender
mindes
are
oft
offended
greeuously
by
such
kinde
of
talke
,
as
the
Apostle
witnesseth
who
sayth
.
Cor.
25.
cap.
Euill
talke
doth
corrupt
good
manners
.
S.
Chrisostomus
doth
call
filthie
talke
,
the
chariot
of
whoredome
,
which
doth
carry
men
vnto
it
.
Those
thinges
that
are
spoken
of
speeche
,
are
to
be
referred
to
filthy
rimes
and
songes
:
wee
must
alwayes
remember
that
wee
must
yeeld
an
account
to
God
for
euery
idle
worde
,
and
then
much
rather
for
lothesome
&
fil
thie
talke
,
the
scriptures
doth
oftentimes
vse
lothsome
and
filthie
words
,
as
23.
Ezech.
where
by
the
similitude
of
two
women
he
doeth
describe
the
vnfaithfulnes
of
both
the
kingdomes
,
namely
of
Israel●
and
Iudah
,
but
to
a
good
ende
,
according
to
the
maner
of
the
Phisitians
,
who
doe
sometimes
prescribe
remedies
,
in
filthie
words
against
filthie
diseases
.
It
is
not
simplie
said
,
that
RVTH
conceiued
and
bare
a
sonne
,
but
the
Lorde
gaue
this
sonne
to
him
,
for
children
are
the
gift
of
God
,
and
therefore
they
are
to
be
religiously
brought
vp
,
that
they
may
be
aproued
of
him
,
Gen.
33.
IACOB
aunswered
his
brother
ESAV
,
as
king
of
his
children
,
they
are
the
children
which
the
Lord
hath
giuen
to
thy
seruant
.
IOSEPH
answered
IACOB
his
father
,
asking
what
two
yong
men
those
were
which
stood
by
the
bed
,
my
sonnes
which
the
Lord
hath
giuen
mee
,
in
this
place
,
hee
sayth
not
which
I
haue
begotten
,
or
which
my
wife
had
borne
me
.
&c.
The
Bethlehemites
prayed
before
,
that
the
Lord
would
make
BOHAZ●●
wife
fruitfull
,
for
amongst
other●
Gods
〈◊〉
works
this
is
also
commended
●13
.
Psalm.
that
God
doth
make
the
〈◊〉
fruitfull
,
1.
Sam.
2.
cap.
HANNA
in
her
hym●e
sayth
,
that
the
Lorde
hath
made
that
the
barren
,
hath
born
〈◊〉
sons
,
which
is
not
to
be
vnderstood
;
of
those
onely
which
were
altogether
barren
,
as
SARAH
when
shee
conceiued
IZHAK
of
ABRAM
.
Gen.
17.
ELIZABETH
also
was
aged
and
barren
,
Luk.
1.
As
〈◊〉
ISAAKS
wife
was
in
the
beginning
,
Gen.
25.
And
RAHEL
the
wife
of
IABOB
.
30.
chap.
HANNA
the
mother
of
SAMVEL
the
Prophet
.
Also
the
hostes
of
ELISHA
the
Prophet
obtayned
a
sonne
by
his
prayer
,
who
being
dead
he
raysed
vppe
vnto
lyfe
.
2.
KING
.
4.
but
of
those
also
,
whiche
are
fruitfull
by
nature
:
for
God
is
the
Authour
of
all
thinges
,
who
hath
his
reasons
wherfore
he
doth
make
some
fruitfull
,
some
barren
.
It
is
sayd
she
bare
a
sonne
,
if
shee
had
borne
a
daughter
it
woulde
haue
bene
great
ioy
to
theyr
parentes
,
but
their
ioy
is
the
great●●
because
they
haue
a
sonne
to
be
the
〈◊〉
of
theyr
familie
.
And
because
the
Messias
was
promised
to
be
of
the
tribe
of
IVD●●
,
it
is
not
to
be
doubted
but
that
tho●e
parents
thought
that
that
he
should
in
time
be
borne
of
that
sonne
as
indeeds
it
came
to
passe
.
She
bare
but
not
by
and
by
,
but
as
it
is
sayd
other
where
,
when
the
●●ne
was
accomplished
.
ARISTOTLE
in
historia
animalium
,
lib.
7.
cap.
4.
doth
write
that
woman
onely
hath
diuers
times
,
wherin
she
doth
bring
forth
,
for
shee
may
be
deliuered
in
the
7.
month
or
8.
9.
but
most
commonly
in
the
tenth
.
It
is
sayd
before
that
the
Bethlemites
prayed
for
the
prosperitie
of
those
new
married
folkes
,
nowe
it
appeareth
that
those
prayers
were
not
in
vayne
,
for
BOAZ
and
RVTH
obtayned
those
things
which
they
prayed
for
.
Also
God
doth
heare
our
vowes
and
prayers
.
If
thou
wouldest
say
that
it
shoulde
haue
bene
,
although
they
had
not
prayed
:
we
aunswere
although
all
thinges
are
done
by
the
order
of
Gods
prouidence
,
&
most
thinges
fall
out
by
the
course
of
nature
:
yet
prayers
are
not
in
vayne
:
neither
are
praiers
disanulled
by
the
order
of
gods
prouidence
:
for
by
them
oft
times
the
order
and
course
of
thinges
is
altered
.
The
women
of
whome
we
speake
a
litle
before
,
desirous
of
a
childe
,
by
theyr
prayers
,
obtayned
of
God
that
they
became
fruitfull
.
The.
26.
Sermon
.
14.
And
the
women
sayd
vnto
Naomie
,
Bless●d
bee
the
Lorde
which
hath
not
left
thee
this
day
without
a
kinsman
,
and
his
name
shal
bee
c●n●inued
in
Israell
.
15
And
this
shall
bring
thy
lyfe
agayne
,
and
cherishe
thine
old
age
:
for
thy
daughter
in
lawe
,
which
loueth
thee
,
hath
borne
vnto
him
,
and
she
is
better
to
thee
then
seuen
sonnes
.
BOHAZ
begat
a
sonne
of
RVTH
,
the
whiche
amongest
the
Hebrues
was
accounted
as
a
great
benefite
,
especially
in
the
tribe
of
Iuda
,
out
of
the
whiche
the
Messias
shoulde
bee
borne
,
according
to
his
humane
nature
:
he
is
begotten
according
to
his
diuine
nature
,
of
the
substance
of
the
father
from
al
eternity
,
by
an
vnspeakeable
meane
.
It
foloweth
that
the
Bethlehemitishe
women
,
reioyced
at
the
graundmother
of
this
childe
,
They
say
,
God
is
to
bee
blessed
or
praysed
,
who
would
not
,
that
thou
shouldest
lacke
a
reuenger
,
or
a
kinseman
.
Vnlesse
a
sonne
should
be
borne
vnto
her
of
RVTH
,
shee
had
bene
destituted
,
of
all
kinsemen
.
For
although
that
other
kinseman
remained
yet
she
could
looke
for
no
helpe
of
him
.
For
there
is
no
man
so
welthy
,
or
mightie
:
who
hath
not
sometime
neede
,
of
the
helpe
of
his
friends
.
It
is
sayd
in
the
PROVERBE
,
a
friend
is
more
necessarye
then
fier
and
water
:
for
which
cause
the
Latines
do
call
friendes
by
another
name
more
fitte
,
as
necessary
men
.
Poor
men
which
haue
the
helpe
of
rich
kinsemen
,
and
aliaunces
,
are
not
so
soone
iniuried
by
others
,
as
they
which
wante
them
.
But
though
we
be
without
frends
yet
wee
must
not
dispayre
,
for
wee
haue
God
not
onely
as
a
friend
,
but
also
for
a
father
,
if
wee
trust
in
him
,
and
lead
our
lyfe
aright
.
Then
they
shew
,
what
manner
of
childe
,
that
new
borne
babe
shal
be
,
and
what
he
shall
do
.
First
they
say
,
his
name
shal
be
continued
in
Israell
,
that
is
,
he
shal
be
famous
and
of
great
renowne
.
Which
they
doe
gather
of
this
▪
that
his
parentes
were
godly
and
notable
:
they
doe
likewise
hope
,
that
hee
shal
be
well
brought
vp
,
and
he
shal
become
famous
for
his
own
vertues
,
and
famousnes
of
his
parentes
.
Those
children
which
haue
famous
parentes
,
maye
easilye
become
famous
,
if
they
behaue
themselues
well
.
Secondly
they
saye
,
this
childe
shall
bring
thy
lyfe
againe
.
In
the
first
chapter
shee
sayd
,
shee
was
bitter
,
for
the
Lorde
had
afflicted
her
:
nowe
they
say
,
this
childe
shall
comfort
thee
:
while
he
was
little
,
with
his
sportes
and
playes
,
hee
might
re●reshe
his
sorrowfull
graundmother
:
and
afterwards
when
he
should
grow
elder
,
she
might
by
his
studies
gather
that
hee
should
become
some
notable
man
.
Pro.
20.
chap.
A
childe
also
is
knowne
by
hys
doinges
,
whether
his
worke
,
bee
pure
and
right
,
and
so
shee
may
be
of
greater
comfort
.
SALOMON
hath
many
sentences
,
whiche
importe
that
children
of
good
hope
,
&
towardnes
and
indued
with
vertue
,
shall
make
the
parentes
merry
.
Pro.
10.
and
15.
A
wise
sonne
maketh
a
gladde
father
,
but
a
foolish
sonne
is
a
heauinesse
to
his
mother
.
And
chap.
23.
The
father
of
the
righteous
,
shall
greatly
reioyce
,
and
hee
that
begetteth
a
wise
childe
,
shall
haue
ioy
of
him
.
Thy
father
and
thy
mother
shal
be
glad
,
and
she
that
bare
thee
shall
reioyce
.
Thirdly
they
say
,
hee
shall
cherishe
thine
olde
age
,
that
is
,
hee
shall
not
suffer
thee
to
want
thinges
necessarie
,
for
the
sustentation
of
thy
life
.
There
is
a
reason
added
:
for
thy
daughter
in-law
,
hath
borne
him
or
vnto
him
:
and
she
is
better
vnto
thee
,
then
if
thou
shouldest
haue
seuen
,
that
is
,
many
children
.
The
number
of
●euen
,
in
the
scripture
is
a
number
of
multitude
.
1.
SAM.
ELKANAH
sayth
to
HANNA
:
am
not
I
better
to
thee
then
ten
sonnes
?
They
hoped
that
RVTH
,
woulde
not
chaunge
her
mind
with
her
estate
,
so
that
,
she
hauing
gotten
a
riche
husband
,
should
despise
her
poore
mother
in-law
,
as
it
commeth
oft
to
passe
.
Furthermore
they
hoped
,
that
RVTH
would
teache
her
sonne
to
loue
her
mother
in-law
,
that
hee
might
norish
her
in
her
age
,
for
it
greatly
beh●ueth
mothers
to
informe
their
children
rightly
of
their
kinsfolkes
and
others
.
And
they
doe
greatly
offend
,
which
do
prouoke
the
children
,
sometime
against
parentes
,
graundmothers
and
their
kinsfolkes
.
There
is
a
like
example
of
congratulation
in
the
new
testament
.
LVK.
1
When
ELIZABETH
had
brought
foorth
her
sonne
Iohn
,
and
her
neighbors
,
and
cousins
had
heard
tell
howe
the
Lorde
had
shewed
his
great
mercy
vppon
her
,
they
reioysed
with
her
.
Out
of
this
reioysing
of
these
women
,
some
things
are
to
be
gathered
,
for
our
instruction
.
First
wee
learne
,
to
giue
thankes
to
God
,
and
to
reioyce
with
them
,
whiche
haue
the
blessing
of
the
increase
of
children
,
riches
or
other
good
things
.
PAVL
commaundeth
vs
to
reioyce
with
them
which
doe
reioyce
,
and
to
weepe
with
them
which
doe
weepe
,
not
to
be
malitious
,
and
enuious
,
nor
that
we
shoulde
reioice
at
the
miseries
of
others
.
For
this
is
a
preposterous
ioy
,
which
God
suffereth
not
to
be
vnreuenged
.
If
we
ought
to
reioice
with
others
,
&
to
giue
thanks
to
God
for
these
good
things
,
which
he
bestoweth
vpon
them
,
how
much
more
if
he
imploy
his
benefites
vppon
vs
,
and
especially
for
that
generall
benefit
worthie
to
be
had
in
remembraunce
,
that
he
would
that
his
sonne
our
Lorde
Iesus
Christ
,
should
become
man
of
the
Virgin
Mary
,
that
he
might
deliuer
vs
from
eternall
death
?
Now
in
our
times
if
any
man
haue
a
childe
,
an
office
of
dignitie
,
or
any
other
good
thing
,
they
doe
feast
and
banquet
,
but
God
is
seldome
remembred
.
Next
,
in
that
they
doe
prayse
God
,
and
giue
him
thankes
,
that
NAOMIE
hath
another
kinsman
,
they
doe
confesse
,
that
this
is
a
singuler
gift
of
God
:
wee
doe
not
thanke
any
man
for
any
thing
,
which
wee
haue
not
receiued
of
him
.
Al
good
things
do
come
from
God
,
the
onely
fountaine
of
all
good
thinges
he
doth
as
yet
preserue
families
,
and
raiseth
vp
friendes
for
vs
.
Oftentimes
wee
haue
such
neere
vnto
vs
,
which
doe
abhorre
vs
,
but
God
can
easily
bring
it
to
passe
,
that
they
shall
loue
,
embrace
and
vse
all
good
dueties
towardes
vs
.
Strangers
doe
sometimes
l●ue
vs
,
and
further
our
commodities
,
the
which
wee
must
also
acknowledge
as
the
worke
of
God
.
But
when
,
the
waies
of
men
,
that
is
there
studies
,
doe
please
the
Lorde
,
hee
will
make
also
their
enemies
at
peace
with
them
,
as
it
is
in
SALOMONS
prouerbs
the
16.
chapter
.
Thinke
not
that
it
is
without
cause
,
that
men
doe
hate
,
or
loue
thee
,
be
enemies
,
or
friendes
vnto
thee
.
Furthermore
wee
perceiue
by
the
wordes
of
these
women
,
what
is
the
dutie
of
children
towardes
theyr
parentes
,
namely
to
comfort
their
mindes
and
to
cherishe
their
age
.
They
which
doe
not
make
glad
their
parentes
,
but
by
theyr
wicked
life
doe
cast
them
into
greeuous
heauines
and
sorrowes
,
are
not
onely
murderers
of
parentes
.
Nature
it selfe
teacheth
that
parentes
are
to
be
nourished
in
their
olde
age
.
For
it
is
meet
that
shoulde
nourishe
them
,
of
whome
wee
wee
haue
bene
nourished
,
and
whiche
haue
bestowed
innumerable
benefites
vpon
vs
.
Howe
oft
behoueth
it
the
mothers
,
to
abstayne
from
certaine
kindes
of
meates
wherein
they
delite
,
least
they
should
hurt
the
children
in
the
wombe
:
How
oft
doe
both
the
fathers
and
the
mothers
abstayne
from
meate
,
least
the
children
shoulde
be
famished
with
hunger
?
Howe
oft
doe
children
with
theyr
crying
breake
their
parents
sleep
?
How
oft
are
the
parents
made
afraid
through
sundry
,
and
sodayne
falles
of
their
children
?
Say
not
therefore
,
that
they
are
froward
and
complaining
,
thinke
rather
what
thou
hast
bene
,
and
what
thou
shalt
be
,
through
the
weakenesse
of
age
,
if
the
Lorde
graunt
thee
to
liue
many
yeeres
.
The
Ethnickes
haue
many
notable
examples
of
the
pietie
of
children
toward
parentes
.
What
an
example
is
it
of
that
daughter
,
which
with
her
owne
milke
norished
her
mother
in
prison
,
of
whom
Valerius
Maximus
maketh
mention
.
Pausanias
lib.
10.
writing
of
them
which
wer
called
the
godly
Cataneans
,
sayth
when
the
fire
,
burnt
hotly
out
of
Aetna
into
Catana
,
(
a
Citie
of
Scicilea
,
which
was
at
the
foote
of
this
mountayne
)
they
made
no
accompt
of
golde
&
siluer
,
but
flying
away
,
this
man
tooke
his
mother
on
his
shoulders
,
that
other
bare
his
father
.
But
because
they
went
not
away
with
speede
,
the
flame
hasting
the
fire
ouertooke
them
:
but
they
cast
not
away
theyr
parentes
so
.
Therefore
they
say
that
the
flames
parted
in
two
,
and
passed
ouer
both
the
young
men
,
&
also
the
parentes
,
not
hurting
them
at
all
.
He
sayth
that
these
men
in
his
tyme
wer
greatly
honored
of
the
Cataneans
.
The
Storkes
also
doe
shewe
kindnesse
vnto
theyr
dammes
,
when
they
are
old
:
here
of
Antipelargein
is
taken
,
for
to
make
a
recompence
.
Amongest
Christians
thou
shalt
finde
children
,
which
hauing
aboundance
of
wealth
,
doe
yet
reiecte
theyr
parentes
,
and
yeeld
them
not
wherewith
to
slake
theyr
hunger
.
Often
times
the
daughters
woulde
willingly
doe
theyr
due●e
,
but
the
sonnes
in-law
will
not
suffer
it
:
in
like
maner
the
sons
would
doe
,
but
the
daughters
in-lawe
shew
themselues
very
straight
:
of
whom
that
cannot
be
sayde
which
these
women
doe
speake
of
RVTH
,
that
she
is
to
her
mother
in-law
better
then
many
sonnes
.
The
sonnes
doe
oft
excuse
themselues
,
by
theyr
pouertie
,
but
yet
they
doe
follow
the
cups
,
and
do
most
sump●uously
against
all
order
apparell
themselues
,
and
are
at
manie
vaine
expences
.
If
the
parents
haue
many
children
,
they
are
sent
vp
and
down
,
from
one
to
another
,
especially
if
they
haue
milked
their
mony
from
them
before
:
therfore
they
doe
wisely
,
which
keepe
their
goods
to
themselues
,
and
giue
them
not
to
theyr
children
:
SIRAC
.
33.
chap.
Of
this
,
that
it
is
sayd
,
that
RVTH
is
better
vnto
her
then
seuen
children
,
we
do
gather
this
comfort
,
that
we
wanting
the
helpe
of
children
,
God
can
easily
rayse
vppe
other
men
who
may
doe
vs
more
good
then
our
owne
,
who
ought
especially
to
prouide
for
vs
.
Daughters
in-lawe
doe
also
learne
agayne
by
this
example
,
how
they
ought
to
behaue
themselues
towardes
theyr
mother
in-law
.
Lastly
,
women
doe
learne
,
what
and
how
they
ought
to
speake
,
if
they
doe
carry
children
to
baptisme
,
●and
doe
visite
women
lying
in
childebed
,
namely
they
shoulde
geue
God
thankes
for
hys
benefites
which
hee
bestoweth
vppon
them
,
and
pray
vnto
him
that
the
children
may
be
religiously
brought
vp
,
and
serue
God
:
and
not
talk
of
matters
,
that
are
light
or
scurrilous
.
The.
27.
Sermon
.
16
And
Naomie
tooke
the
childe
,
and
layd
it
●
her
lap
,
and
became
a
nursse
vnto
it
.
17.
And
the
women
her
neyghboures
gaue
it
a
name
,
saying
:
There
is
a
childe
borne
vnto
Naomie
,
and
called
the
name
thereof
Obed
▪
the
same
was
the
father
of
Ishai
,
the
father
of
Dauid
.
THERE
are
three
thinges
contayned
in
these
wordes
,
first
NAOMIE
was
the
boyes
nursse
,
next
the
women
called
the
boy
OBED
:
thirdly
,
that
he
was
graundfather
to
DAVID
the
king
.
It
is
written
,
that
NAOMIE
tooke
the
infant
,
and
layd
it
in
her
lap
,
and
imbraced
him
with
great
ioy
,
for
so
we
see
it
commeth
to
passe
,
that
graundfathers
and
grandmothers
doo
oftentimes
loue
their
nephues
and
neeses
,
better
then
their
own
children
.
Shee
became
the
boies
nursse
,
not
that
she
gaue
him
suck
but
she
gaue
him
meate
,
drinke
,
and
washed
him
&c.
As
concerning
the
worde
,
meiaenk●th
a
nursse
,
that
is
deriued
of
i●nak
to
sucke
in
Hishil
to
geue
milke
,
as
shee
which
geueth
the
infante
milke
.
GEN.
22.
Wee
read
of
REBECKAES
nursse
:
GEN.
35.
of
DE●ORA
a
nursse
.
2.
REG.
11.
Omaeneth
for
a
nursse
,
2.
SAM.
3.
His
nursse
tooke
him
is
deriued
aman
,
to
nursse
,
to
bring
vp
,
meialaedeth
a
midwife
,
of
●alad
to
bring
forth
,
because
she
helpeth
her
that
is
in
trauell
.
And
though
that
she
had
now
an
aged
body
,
and
therefore
not
fitte
for
labours
:
yet
shee
would
not
leade
an
idle
lyfe
,
but
did
what
shee
could
.
Let
olde
woemen
follow
this
example
,
let
them
take
care
of
children
,
teaching
them
godlinesse
,
and
withdrawing
them
from
vices
.
1.
Tim.
5.
If
anie
wido
we
haue
children
or
nephewes
let
them
learn
(
or
rather
as
Caluin
translateth
it
)
let
them
teach
,
(
for
Manthan●in
signifieth
both
to
teach
and
to
learn
)
their
children
or
nephewes
to
shew
godlines
towards
their
owne
house
,
and
to
make
a
mutuall
recompence
to
their
elders
,
for
this
is
acceptable
before
God
.
Out
of
this
,
that
God
gaue
RVTH
so
great
ioy
,
partly
by
matching
her
with
so
notable
a
husband
,
partly
by
giuing
her
a
man-childe
:
wee
are
taught
that
God
doth
sometime
euen
in
this
lyfe
blesse
those
children
which
doe
honour
theyr
parentes
.
RVTH
was
faithful
towardes
her
mother
in-lawe
,
therefore
God
hath
graunted
her
a
blessed
and
a
quiet
marriage
,
much
riches
and
great
renowne
.
Therfore
O
ye
children
deale
well
with
your
parentes
,
geeue
them
those
thinges
whiche
are
necessary
for
them
:
and
prouoke
them
not
to
wrath
.
Next
wee
doe
gather
,
that
God
can
easily
restore
to
perfect
estate
,
men
,
be
they
neuer
so
much
afflicted
.
Hee
doth
not
onely
for
a
time
vse
to
ouerwhelme
his
children
with
the
crosse
,
but
afterwardes
hee
doth
suffer
them
againe
to
come
out
of
it
.
These
widowes
were
a
long
time
in
a
poore
estate
,
but
nowe
God
doth
exalt
them
both
:
hee
geueth
to
NAOMIE
a
sonne
in-law
,
and
of
him
a
nephew
to
nourish
her
.
As
after
great
tempestes
,
there
commeth
a
calme
,
after
a
sharpe
winter
in
a
pleasaunt
course
there
followeth
a
delectable
spring
,
so
ioy
followeth
sorrow
.
But
God
tempereth
it
with
some
trobles
,
least
we
shuld
wander
out
of
the
way
of
saluation
.
The
sacred
history
is
full
of
publicke
and
priuate
examples
:
therefore
in
aduersities
let
vs
not
be
vnpatient
,
but
l●t
vs
comfort
our selues
with
the
consideration
of
such
like
examples
.
The
neighbours
sayd
that
there
was
a
sonne
born
to
NAOMIE
:
but
NAOMIE
was
not
his
mother
,
but
RVTH
her
daughter
in
law
:
but
they
speake
in
this
maner
,
because
the
graundmothers
are
as
mothers
to
the
nephewes
.
Those
sonnes
are
also
accompted
their
children
,
which
haue
adopted
them
.
Or
it
is
such
a
phrase
of
speeche
,
as
that
in
ISA.
9.
a
childe
is
giuen
to
vs
.
And
also
in
LVKE
2.
This
day
a
sauiour
is
born
to
you
in
the
Citie
of
DAVID
,
which
is
Christ
the
Lorde
and
this
is
for
your
good
.
They
called
his
name
OBED
,
OBED
signifieth
a
husband-man
,
a
seruaunt
,
a
tiller
:
There
is
noe
cause
expressed
why
they
called
him
by
this
name
.
It
may
be
because
that
RVTH
who
had
this
child
by
a
man
of
renowne
,
had
before
serued
NAOMIE
faithfully
:
or
because
that
RVTH
labouring
diligently
amongest
the
seruauntes
of
BOAZ
was
,
knowne
of
him
and
planted
into
his
familie
:
Or
which
rather
liketh
me
that
he
might
serue
God
.
All
true
worshippers
of
God
are
called
the
seruaunts
of
God
.
The
auntient
fathers
gaue
not
vnaduisedly
names
vnto
their
children
:
but
of
some
especiall
occasion
,
that
both
they
and
theyr
children
being
alwayes
put
in
minde
of
the
benefites
of
God
,
and
of
theyr
dutie
,
might
be
stirred
vp
to
fayth
and
thankes
geuing
.
Sometimes
they
continued
the
memorie
of
thinges
past
,
by
geuing
of
a
name
.
Israell
gaue
names
almost
to
all
his
children
,
according
to
the
successe
.
MOSES
EXOD.
18.
called
his
sonne
GERSHOM
because
hee
was
a
soiourner
in
a
straunge
land
:
and
he
named
the
other
ELIEZAR
,
because
the
Lord
had
holpe
him
.
SAMVEL
was
so
called
because
HANNA
had
prayed
to
God
,
that
she
might
haue
him
.
Furthermore
some
being
willing
to
continue
or
renue
the
memorie
of
their
parentes
or
kinsmen
,
they
named
theyr
sonnes
by
theyr
names
.
LVK.
1.
The
neighbors
and
kinsfolkes
contending
about
a
name
for
Iohn
,
would
haue
called
him
Zacharias
but
his
mother
said
,
hee
shall
be
called
Iohn
.
And
when
they
sayde
there
was
none
of
thy
kindred
that
is
named
with
this
name
,
they
referred
the
matter
to
his
father
,
he
wrott
in
writing
tables
,
his
name
is
Iohn
:
For
the
Aungell
hadde
commaunded
that
it
should
be
so
:
And
this
name
is
deriued
of
grace
,
partly
because
he
had
obtayned
muche
grace
of
God
,
partly
because
hee
should
preach
to
the
worlde
,
the
grace
of
G●d
performed
in
giuing
of
his
sonne
.
For
GOD
himselfe
gaue
sometimes
names
vnto
men
,
to
signifie
thinges
either
past
,
or
to
come
:
sometimes
also
before
they
were
borne
.
He
gaue
ADAM
his
name
of
the
earth
out
of
the
which
hee
was
made
,
&
HEVAH
because
she
should
bee
the
mother
of
all
liuing
creatures
:
ISMAEL
because
God
had
heard
HAGAR
,
Gen.
16.
SALOMON
because
there
should
bee
a
long
peace
in
his
raigne
.
Iesus
because
he
should
saue
his
people
.
Sometime
he
chaunged
names
,
as
ABRAM
,
he
called
ABRAHAM
,
because
he
shuld
be
a
father
of
many
nations
,
GEN.
17.
SARAA
because
many
princes
should
come
out
of
her
.
Christ
our
Sauiour
named
SIMON
PETER
,
because
hee
had
neede
of
great
fayth
and
constancie
.
The
Romaine
bishops
immitated
this
when
they
were
created
,
they
called
themselues
by
other
names
:
the
which
custome
began
as
they
writte
in
the
time
of
SERGIVS
the
second
,
who
was
before
called
,
Osporci
Swines
face
,
and
for
the
filthines
of
hys
name
,
he
called
himselfe
SERGIVS
:
and
so
it
continueth
vnto
our
times
.
And
though
it
auayleth
nothing
to
saluation
by
what
name
any
man
be
called
,
yet
it
becommeth
christians
in
geuing
of
names
to
keepe
themselues
from
superstition
.
In
some
yeeres
past
they
consecrated
theyr
children
to
the
worshippe
of
that
Sainct
,
by
whose
name
they
wer
called
.
And
there
are
some
which
of
a
kind
of
vayne
ostentation
,
called
their
chyldren
by
heathenish
names
,
as
Hannieball
,
Scipio
,
Catyline
,
&c.
There
are
many
notable
names
,
which
do
admonishe
children
of
theyr
duety
amongest
the
Hebrues
,
as
ABRAHAM
,
IAACOB
,
ISAIAH
:
Greek
as
Chrisostom
,
Christopher
,
Theophilus
:
latine
,
as
Benedictus
Fortunatus
,
&c.
The
Germanes
haue
also
many
notable
names
which
haue
excellent
significations
.
It
is
meet
for
godly
parentes
to
giue
their
children
suche
names
,
as
the
remembrance
of
them
may
prouoke
them
to
vertues
.
As
often
as
we
heare
our
name
,
so
oft
ought
wee
to
thinke
,
that
in
our
holy
baptisme
we
are
receiued
into
the
houshold
of
Christ
.
If
we
be
named
by
the
names
of
holy
men
,
let
vs
endeuore
our selues
by
fayth
and
holinesse
of
life
,
to
followe
their
steps
.
There
are
other
names
also
,
which
are
giuen
according
to
their
offices
,
wherof
it
were
in
vaine
to
write
in
this
place
.
But
why
OBED
was
called
the
sonne
,
not
of
Mahlon
,
but
of
BOHAZ
his
naturall
father
,
S.
Augustine
sheweth
in
the
question
vpon
Deut.
46.
The
law
(
sayth
he
)
of
marrying
the
wife
of
a
brother
,
that
seed
might
be
raysed
vp
to
the
brother
who
is
dead
without
children
▪
saith
he
,
shal
be
called
after
the
name
of
him
that
is
dead
,
and
his
name
shall
not
bee
blotted
out
of
Israel
,
that
is
,
the
name
of
the
dead
seemeth
hereby
to
bee
continued
,
that
he
which
is
borne
,
bee
called
by
this
name
,
wherby
the
dead
was
called
,
to
whom
after
a
sort
he
succeedeth
,
&c.
Vnlesse
it
may
bee
vnderstood
this
,
not
that
he
shal
haue
this
name
,
but
that
hee
shal
be
accounted
as
the
sonne
,
not
of
him
that
begat
him
,
but
of
that
dead
man
to
whome
the
seede
is
raysed
,
and
whose
heire
he
is
made
.
For
that
which
is
added
:
And
his
name
shall
not
bee
blotted
out
of
Israel
,
may
so
bee
vnderstood
,
not
that
the
childe
should
consequently
be
called
by
his
name
,
but
that
he
should
not
seeme
to
dye
without
posterity
,
and
therefore
his
name
,
that
is
,
his
memorie
,
remaineth
.
For
if
hee
had
gotten
a
sonne
himself
,
and
had
not
cald
him
by
his
owne
name
,
yet
his
name
is
not
blotted
out
of
Israel
,
because
he
departed
not
out
of
this
life
without
children
:
and
the
brother
is
commaunded
to
perform
this
towards
his
wife
which
he
could
not
doe
:
for
though
hee
had
no
brother
,
but
the
kinseman
married
his
wife
,
that
died
without
children
to
rayse
vp
seede
to
his
brother
:
as
BOHAZ
did
by
marrying
RVTH
,
that
hee
might
rayse
vp
seed
to
his
kinsman
,
whose
wife
she
was
,
and
had
no
childe
by
him
:
yet
that
childe
which
shoulde
be
borne
of
her
shuld
continue
the
name
of
the
party
deceased
,
because
he
is
called
his
son
:
and
so
it
commeth
to
passe
that
the
name
of
the
deceased
should
not
bee
blotted
out
of
Israel
,
and
yet
not
bee
called
by
his
name
,
&c.
Thus
farre
Augustine
.
Others
say
that
the
children
begotten
in
such
a
marriage
,
should
be
called
by
the
name
of
the
brother
which
is
dead
:
but
it
seemeth
that
this
was
somtimes
neglected
,
because
there
wanted
some
brethren
,
or
because
many
had
rather
to
beget
children
for
themselues
,
then
for
their
brother
.
The
last
thing
to
bee
considered
in
these
wordes
is
,
who
this
OBED
was
,
namely
,
the
father
of
ISHAI
,
the
grandfather
of
DAVID
the
King
,
of
whose
genealogie
it
followeth
next
to
be
spoken
.
The
28.
Sermon
.
18
Those
nowe
are
the
generations
of
Pharez
,
Pharez
begate
Hesron
,
19
And
Hesron
begate
Ram
,
and
Ram
begate
Amminadab
.
20
And
Amminadab
begate
Nas●on
,
and
Nashon
begate
Salmah
.
21
Salmon
begate
Bohaz
,
and
Bohaz
begat
Obed
.
22
And
Obed
begate
Ishai
,
and
Ishai
begate
Da●id
.
THERE
are
some
places
in
the
sacred
scriptures
,
which
seem
to
haue
but
little
in
them
for
edification
:
but
be
it
knowen
,
that
there
is
nothing
set
downe
in
them
rashly
or
in
vaine
.
For
if
a
wiseman
will
speake
nothing
without
a
cause
,
&
much
lesse
write
that
which
shall
come
into
the
handes
of
many
:
who
woulde
thinke
that
God
who
is
wisdome
it self
,
woulde
appoint
his
secretaries
to
write
any
thing
,
which
shall
bring
no
profite
,
to
them
that
read
it
?
It
is
true
that
one
place
is
more
profitable
then
anothe●
as
one
fielde
is
more
fruitfuller
then
another
,
and
one
riuer
hath
more
〈◊〉
in
it
then
another
:
but
ther
is
nothing
i●
the
scriptures
that
is
without
vse
,
thog●
it
may
seeme
at
the
first
sight
to
be
alto●g●ather
vnfruitfull
.
Mettalls
lye
hid
●
hard
stones
,
wholsom
hearbs
are
foun●
in
sluttishe
places
,
small
pieces
of
gold
are
sometimes
seen
,
and
precious
stone
lye
hid
amongst
the
barren
sand
.
Aristo●tle
lib.
1.
cap.
5.
De
partibus
animali●●●
w●●teth
that
of
al
natural
things
there
is
no●thing
so
vile
&
abiect
,
that
bringeth
no
some
profit
vnto
men
.
For
the
works
o●
nature
are
not
wrought
in
vaine
,
but
a●
things
are
made
for
some
ende
.
In
thi●
place
I
remember
Heraclitus
Taren●ous
,
who
when
he
lodged
in
a
certain●
shepheardes
cottage
,
cried
out
as
it
●
sayd
:
come
in
hyther
,
for
here
also
a●
gods
.
The
same
may
&
ought
to
be
spoken
of
those
places
of
the
holy
scripture
which
seeme
to
bee
altogether
barren
●
for
they
haue
sometime
an
euiden●
an●
profitable●vse
.
This
catalogue
of
the
〈◊〉
may
peraduenture
seeme
to
many
●o
be
vnpleasaunt
and
vnprofitable
,
as
●hat
which
onely
containeth
an
idle
●a●ologue
of
names
.
But
for
this
cause
●as
this
whole
booke
written
,
name●y
that
wee
might
knowe
the
gene●●gie
of
DAVID
,
and
so
consequently
●f
Christ
,
who
was
peculiarly
promised
●nto
him
.
And
truely
this
catologue
is
of
so
great
moment
,
that
MAT.
&
Lvc.
translated
the
same
word
for
word
into
the
genealogie
of
Christ
.
For
the
scope
●f
the
Euangelists
,
and
Apostles
is
this
,
●hat
Iesus
is
the
Christ
,
that
is
,
the
king
●nd
high
priest
of
all
true
beleeuers
:
●herefore
it
behoued
them
to
shew
,
that
●ee
was
come
of
them
,
to
whome
hee
●as
promised
.
For
the
holy
Ghost
pre●●ntly
from
the
beginning
of
the
world
,
●ligently
declared
,
of
what
parentes
●hrist
should
come
.
God
promised
our
〈◊〉
parentes
ADAM
and
HEVAH
when
●ey
should
be
cast
out
of
Paradise
that
●e
seede
of
the
woman
,
that
is
the
●ESSIAH
or
Christ
should
breake
the
●●d
of
the
serpent
.
And
the
line
of
Christ
descended
not
by
Caine
but
by
Seth
to
Noah
.
Hee
had
three
sonnes
but
the
line
is
drawne
from
Shem
to
Abraham
,
from
him
it
descended
not
by
Ismaell
but
by
Isaac
the
promised
sonn●
afterwardes
not
by
Esau
his
first
born
sonne
,
but
by
Iacob
,
who
otherwis●
was
called
Israell
.
Hee
hauing
twelu●
sonnes
at
his
death
by
the
inspiration
of
the
holy
Ghost
he
foretolde
vnto
Iudah
that
he
should
haue
the
kingdome
,
&
the
scepter
or
rodde
,
that
is
the
kingly
power
,
should
not
depart
from
his
trib●
nor
a
scribe
or
a
lawgiuer
(
the
Chald●
interpreter
translateth
it
a
prince
,
the
Septuaginte
a
captaine
,
all
one
sence
)
that
is
inferiour
Iudges
shall
not
depart
from
his
feet
,
namely
of
the
tribe
of
Iudah
,
that
is
,
they
shall
not
be
taken
away
vntill
Shiloh
come
,
that
is
the
sauiour
,
and
Messias
,
the
olde
Hebrues
doe
thus
expound
this
worde
,
but
the
newer
o●
latter
of
them
doe
woonderfully
wre●
this
place
,
and
doe
deuise
most
absurd
senses
,
least
they
shoulde
be
compelle●
to
confesse
that
the
Messiah
is
come
in
to
the
worlde
.
The
Patriarcke
addeth
,
and
the
people
shal
be
gathered
vnto
him
,
that
is
the
Gentiles
shall
also
come
vnto
the
MESSIAH
and
beleeue
in
him
.
Though
thys
prophe●ie
seemeth
to
speake
onely
of
the
continuance
of
the
kingdome
of
IVDAH
,
and
not
euidently
and
plainly
to
say
,
that
SHALOH
should
come
,
of
the
tribe
of
IVDAH
,
yet
other
prophets
did
afterwardes
expresly
foretell
the
same
.
For
when
as
in
the
tribe
of
IVDAH
there
were
many
notable
houses
,
as
CALEBS
and
others
,
the
Prophetes
prophe●ied
that
the
MESSIAS
should
co●e
of
the
house
of
IESEE
,
and
of
DAVID
.
But
of
DAVID
,
there
came
most
mightie
kings
,
after
his
family
,
being
as
it
seemed
almost
extinguished
and
ouerwhelmed
,
yet
God
preserued
him
a
light
,
and
foretolde
that
the
Messias
should
come
of
IECONIAS
DAVIDS
nephew
of
his
sonne
IEHOIAKIM
.
Hee
begate
SALATHIEL
,
from
whome
the
two
Euangelistes
doe
draw
the
lyne
of
Christ
vnto
IOSEPH
,
vnto
whome
was
espoused
the
holy
virgine
,
who
ba●e
Iesus
Christ
the
king
of
kinges
.
And
in
this
place
is
the
genealogie
of
the
fathers
cr●wne
from
IVDAH
the
sonne
of
IACOB
vnto
DAVID
.
PHAREZ
and
ZARAH
being
twinnes
were
the
sonnes
of
IVDAH
,
of
THAMAR
his
daughter
in
law
,
and
his
wife
.
Gen.
38.
By
them
are
praefigured
two
sortes
of
people
,
the
Iewes
,
and
the
Gentiles
:
they
went
down
into
Aegipt
with
their
father
and
there
PHAREZ
begat
ESROM
.
2
ESROM
was
the
sonne
of
PHAREZ
Gen.
46.
He
went
downe
into
Aegypt
with
his
father
&
his
grand-father
as
also
HAMVL
his
brother
did
,
Ge
,
46.
of
whose
posteritie
there
is
nothing
recorded
,
vnlesse
that
the
familie
of
the
HAMVELITS
tooke
theyr
names
from
hym
.
Num.
26.
3
RAM
who
in
the
booke
of
the
Chronicles
,
and
by
the
Euangelistes
is
called
ARAM
,
was
the
sonne
of
ESROM
borne
in
Aegypt
after
the
death
of
IACOB
.
4
AMINADAE
the
sonne
of
RAM
,
great
graund-father
to
DAVIDS
great
graund-father
was
borne
in
Aegipt
.
5
NAASSON
the
sonne
of
AMINADA●
graund-father
vnto
DAVIDS
great
graund-father
,
hee
went
out
of
Aegypt
with
his
father
,
and
after
hym
hee
was
captayne
of
the
tribe
of
IVDAH
in
the
wildernes
,
where
hee
begate
SALMON
.
Num.
1.
2.
7.
1.
Chro●i
.
2.
It
is
doubted
whether
he
was
hanged
together
wit●
the
other
princes
in
the
fields
of
MOAB
,
for
whoredome
and
the
worshipping
of
Ball
Peor
.
ELISAH
ARONS
wife
was
his
sister
:
Exo.
16.
Some
doe
write
,
that
ELIMELECH
the
Bethlehemite
,
the
husband
of
NAOMIE
,
RVTHES
mother
in-law
and
NAASSON
were
brethren
,
but
LIRA
saith
that
ELIMELECH
and
the
father
of
BOAZ
that
is
SALMON
were
brethren
and
so
the
other
went
before
hym
in
one
degree
,
as
he
noteth
vppon
3.
cap.
of
this
booke
.
According
vnto
this
opinion
,
BOAZ
and
MAHALON
,
shuld
be
brothers
children
,
which
seemeth
not
to
be
true
,
for
then
should
there
haue
bene
none
neerer
of
kinne
then
BOAZ
,
except
hys
brother
,
if
hee
hadde
anie
:
for
these
two
sonnes
dyed
without
anie
Children
.
6
SALMON
who
in
this
booke
and
1.
Chroni
.
2.
is
otherwise
called
SALMACH
the
sonne
of
Naasson
graund-father
to
DAVIDS
grand-father
,
was
prince
in
the
tribe
of
IVDAH
when
IOSHVA
entred
the
land
of
promise
this
man
tooke
RAHAB
the
Cananite
to
be
his
wife
&c.
7
BOAZ
DAVIDS
great
graundfather
hauing
SALMON
to
his
father
and
RAHA●
to
his
mother
,
tooke
RVTH
to
hys
wife
.
The
Hebrues
doe
say
that
hee
was
IESHAN
the
Iudge
.
The
Chaldei
interpreter
calleth
him
a
righteous
man
,
and
hee
writeth
that
for
his
equitie
the
land
of
Israell
was
preserued
,
from
the
inuasions
of
the
enimies
,
and
deliuered
,
from
the
famine
,
by
his
prayers
.
But
from
whence
he
hath
this
I
know
not
.
8
O●ED
the
sonne
of
BOAZ
and
of
RVTH
the
Moabite
was
DAVIDS
graund-father
.
9
ISAI
who
by
the
Euangelistes
is
called
IESSE
,
was
the
sonne
of
OBED
:
mention
is
made
of
him
in
the
11.
chap.
of
the
Prophet
ISAIAH
.
Of
this
man
the
Christians
are
sometimes
called
Iesseits
.
Hee
was
also
called
by
another
name
NAACHAS
that
is
a
serpent
.
2.
SAM.
17.
The
Chaldei
interpreter
vpon
this
chapter
saith
,
that
he
was
therfore
caled
a
Serpent
because
he
was
endued
with
great
wisedome
,
whereby
hee
auoyded
the
subtleties
of
the
deuil
.
Reinerus
Rineccius
a
man
very
learned
and
diligent
,
in
booke
of
the
noble
families
of
the
kings
and
priestes
of
Israell
noteth
,
that
in
his
opinion
Nahaz
was
another
man
and
not
Iesse
.
For
it
might
be
that
Abigail
was
DAVIDS
sister
of
one
and
the
same
mother
but
not
of
the
same
father
.
It
is
read
that
ISAI
had
eight
sonnes
.
1.
Sa.
16.
vers.
10.
ISAI
.
caused
his
seuen
sonnes
to
come
before
SAMVEL
,
he
afterwards
asked
are
there
no
moe
children
but
these
?
In
the
Chronicles
Dauid
is
called
Isais
seuenth
sonne
,
whose
names
are
these
,
ELIAB
the
eldest
,
ABINADA●
,
SIMEAH
,
who
was
also
called
SAMAH
,
NATHANIEL
,
RADDAI
,
HOSEM
,
DAVID
.
The
name
of
the
eight
sonne
is
not
reckoned
,
some
thinke
that
he
dyed
in
his
youth
,
and
left
no
children
behinde
him
,
others
do
thinke
that
IONADAB
the
sonne
of
Shimeiah
,
or
some
other
nephew
was
nombred
amongst
his
sons
.
He
had
two
daughters
;
Zeruia
and
Abigail
,
Zeruia
had
three
sonnes
:
Ioab
,
Abishai
,
Asahel
,
which
are
mentioned
in
the
sacred
historie
.
Dauid
names
them
after
their
mother
,
the
sonnes
of
Zeruia
,
peraduenture
because
that
their
father
was
but
a
meane
man
,
Abigall
had
a
sonne
called
Amasa
:
of
Dauid
descended
nineteene
Kings
,
Salomon
,
Rehoboam
,
&c.
The
question
is
moued
in
this
place
,
how
Salm●n
Rahabs
husband
,
and
Bohaz
the
husband
of
Ruth
,
may
bee
ioyned
togeather
in
two
generations
,
when
as
the
course
of
the
historie
,
euinceth
it
,
from
the
first
yeare
of
Iosuah
,
(
wherein
they
thinke
that
Ierico
was
taken
,
and
Rabab
preserued
)
vnto
the
time
of
Ibsan
,
(
whom
they
will
haue
to
be
Bohaz
the
sonne
of
Rahab
)
so
likewise
vnto
the
times
of
Eli
(
wherein
Iosephus
writeth
,
that
this
RVTH
came
with
NAOMI
to
Bethlehem
)
manye
yeares
were
past
between
.
I
do
simplie
answere
that
it
doth
▪
not
euidently
appeare
by
the
holy
scriptures
,
how
many
yeares
after
the
taking
of
Ierico
were
past
,
before
Salmon
married
Rahab
,
and
when
he
begate
Bohaz
of
her
,
or
when
Bohaz
married
Ruth
:
so
likewise
,
whither
this
Bohaz
was
one
&
the
same
with
Ibsan
the
Iudge
,
and
therfore
it
is
not
necessarie
that
with
some
of
the
Hebrues
and
Lyra
,
we
shuld
imagine
three
Bohazes
,
which
shuld
successiuely
follow
one
another
,
as
the
grandfather
the
sonne
and
the
nephew
,
which
three
should
be
comprehended
vnder
one
name
.
Furthermore
,
it
is
no
absurditie
if
we
should
say
,
that
God
prolonged
the
life
of
Salmon
&
Bohaz
for
many
yeres
,
as
he
did
also
many
others
of
the
fathers
after
the
stood
.
But
it
is
to
bee
obserued
,
that
in
the
catalog
of
the
genealogie
of
Christ
,
many
heynous
sinners
are
rehearsed
.
Iudah
the
father
of
Pharez
,
committed
manye
grieuous
offences
.
Naasson
was
defiled
as
some
thinke
,
with
whoredome
and
with
the
abominable
worshipp
of
Baal
Peor
.
Rahab
the
mother
of
Bohaz
,
is
expressely
called
a
ha●lot
,
both
by
Paul
&
Iames.
But
this
came
to
passe
by
the
prouidence
and
will
of
God
,
that
Christe
should
come
of
such
parentes
,
lest
anye
man
should
think
that
this
was
▪
wrought
through
the
merits
of
the
Patriarks
:
and
also
for
the
comfort
of
sinners
,
lest
they
should
fal
into
dispair
:
but
might
know
that
hee
came
for
sinners
,
according
to
that
saying
.
1.
Tim.
1.
This
is
a
true
saying
Iesus
Christe
came
to
saue
sinners
,
&c.
God
will
be
mercifull
vnto
them
through
his
sonne
if
they
repent
.
The
mother
of
Phares
,
and
also
the
mother
and
wife
of
Bohaz
,
were
heathnishe
women
,
which
were
conuerted
to
the
worshippe
of
God
.
And
it
pleased
the
sonne
of
God
to
come
of
them
,
that
not
onely
the
Iewes
,
but
also
the
Gentiles
might
haue
hope
,
to
obtayne
saluation
through
Christ
,
who
came
also
of
the
Gentiles
,
and
that
for
their
saluation
:
the
Iewes
are
ioyned
togeather
with
the
Gentiles
,
in
Christ
the
corner
stone
.
The
which
the
Iewes
would
hard
●y
bee
perswaded
vnto
at
the
first
,
Yea
euen
the
beleeuers
of
the
Iewes
,
and
the
Apostles
themselues
abhorred
,
to
haue
felowshippe
and
company
with
●he
Gentiles
.
Therefore
God
sending
Peter
to
Cornelius
the
Centurion
,
hee
taught
him
first
from
a
vision
from
heauen
that
he
should
not
abhor
his
companie
.
And
in
that
God
exalted
Dauid
to
so
great
maiestie
,
being
born
,
of
parents
of
so
meane
estate
,
(
for
though
he
came
of
so
noble
a
familie
,
yet
his
father
was
a
husbandman
)
hee
did
it
to
make
hys
mercy
and
hys
power
knowne
.
DAVID
himselfe
in
the
113.
psal.
sayth
that
God
lifteth
vp
the
poore
out
of
the
donge
,
that
hee
may
sitte
him
in
the
seate
euen
with
the
princes
of
his
people
.
IOS●PHVS
concluding
this
history
sayth
in
taking
in
hand
to
expound
the
historie
of
RVTH
,
it
is
necessary
to
set
forth
the
power
of
God
,
for
this
is
very
apparent
that
God
lifteth
vpp
of
the
basest
of
the
people
vnto
great
dignitie
euen
as
hee
did
with
DAVID
himselfe
who
came
of
such
parentes
:
We
doe
also
see
by
the
wordes
,
that
the
Anabaptistes
are
far●
out
of
the
way
,
which
deny
Christia●
the
reading
of
the
olde
testament
,
whe●
as
those
thinges
which
appertayne
vnto
our
saluation
,
are
thoroughly
set
down
in
the
newe
,
for
who
can
vnderstand
these
wordes
in
MATTHEW
,
BOAZ
begat
OB●D
of
RVTH
,
except
hee
hast
read
this
booke
?
and
in
that
he
sayth
of
RVTH
,
which
was
a
Moabite
,
there
is
no
small
mistery
contayned
:
for
the
Euangelist
declareth
that
Christ
woulde
be
borne
of
the
Gentiles
and
that
for
their
sakes
.
But
here
is
a
bad
errour
whiche
wee
shoulde
confute
in
many
wordes
.
Some
doe
make
BOAZ
a
figure
of
the
Messias
and
RVTH
of
the
Church
the
spouse
of
the
Messias
.
I
doe
not
denie
but
that
hee
with
his
spouse
is
diue●sly
figured
in
the
scriptures
,
but
I
had
rather
follow
the
simple
and
literall
mea●ing
of
the
place
&c.
They
which
doe
delight
in
allegories
let
them
seek
them
else-where
.
Thus
hitherto
I
haue
expounded
vnto
you
th●
booke
of
RVT●
,
out
of
the
〈…〉
many
lessons
.
●ut
it
is
no●●fficient
to
heare
and
to
●ad
these
and
other
such
like
,
except
we
endeuor
to
heare
with
profite
:
and
to
●rame
our
liues
according
to
the
rule
of
the
word
of
God
.
For
the
seruant
which
knoweth
the
wil
of
his
master
,
and
doth
it
not
,
shal
be
beaten
with
many
stripes
.
Therefore
let
vs
earnestly
praye
vnto
God
most
mercifull
and
mighty
,
that
he
would
vouchsafe
to
open
our
mindes
,
that
we
may
not
onely
vnderstande
his
oracles
aright
,
but
also
that
wee
may
vse
them
to
the
confirmation
of
our
fayth
,
and
amendement
of
our
life
.
FINIS
.